Sermons on various subjects ...

FROM THE LIBRARY OF
REV. LOUIS FITZGERALD BENSON, D. D.

BEQUEATHED BY HIM TO
THE LIBRARY OF

PRINCETON THEOLOGICAL SEMINARY

25/7

SERMONS

Various *€&bjefts ;

v iz.

I II. TIL The Inward Witnefs of Chrifrianity.

IV. FleAi and Spirit $ Sin and Holinels.

V. Drawing nigh to God in Prayer.

VI. Sins and Sorrows ipread before God.

VII. VIII. A Hopeful Youth falling fliort of
Heaven.

IX. X. The Hidden Life of a Cnriihan.

XL Nearnefsto God the Felicity of Creature.

XII. The Scale of Bleflednefs ; or, Bleffed Saints,
Bleffed Saviour, and Bleffed Trini 1

XIII. XIV. Appearing before God.

WHEREIN

Many Things relating to Cbrifiian Experience,
and the Future State, are fee in a fair and
eafy Light.

Together with

A Sacred Hymn annexed to each Sub'

. •

By I. Watts.

W)t ifefconB tEottton.

LONDON,
Printed for Jo^N and Baku am. Clark, at ih> Bible
and Crown in the Poultry, near Cheapfidc
Matthews, at the. Bible hi Pate

d Richard Ford, at tie Angel nteU
mar Stocks-Market. M*Dcc,xxin.

«i

( i" )

TO

The Church of Christ

Affernbling in "Berry-Jlrcet^ London*

Chriftian Friends, Dearly Beloved in our Lord j
IS in the Service of your Souls tlutP
I have /pent the left Perfod of my
Life, miniftring the Go/pel among
you. Two and twenty Years
are now expired, Jince you fir ft cal-
led me to this delightful Work ; and from that
time my Cares and Labours y my Studies and Pray
ers, have been employed in your Behalf. I trufl
they have been accepted vmh God, and, thro9
his Almighty Bleffing, have obtained fome Succefs.
As to their Acceptance with youy I have too
many and plain Evidences to admit a doubt of
it ; which I have often thankfully acknowledged to
God and you. Tour forward Kindnefs hath ah
ways foibid my Requefts ; nor do I remember thai:
you ever gave me leave to ask any thing for my*
felf at your Hands, by your conftant Anticipation
of all that I could reasonably dejire.

While I was thus walking among you in the
Fdlowjhip of the Go [pel with mutual Delight \
God was pleafed to weaken my Strength in
the Way, and thereby has giwen you a fairer
Opportunity to flow the Vigour tf your Affec-
A z tion

iv DEDICATION.

tion under my long Weaknefs and Confinement. '
Tour Diligence and Zeal in maintaining Pub-
lick Woijhip in the Church, under the Paftoral
Care ^ of my dear Brother and Collegue*, your
fpecial Days and Hours of Prayer for my
Recovery, your ccnfiant and fervent Addreffes to
the Throne of Grace en my Account in your
•weekly folemn AfTemblies, and your chearful
Supply of my Neceffities under fo tedious an
AffliEiion, have made me your Debtor in a high
Degree, and have ftrengthen'd the Bands of my
Duty, by adding to them the Bands of your Love.

As foon as I was capable of the fmalleft At-
tempt of Service, you received me with all Joy
in the Lord : And thoy vie were Rivals in this
Pleafure, yet you will allow that my Joy was,
{it leaft, equ%l to, yours ; for I think I can pro-
nounce it with great Sincerity, that There is no
Place, nor Company, nor Employment on
this fide Heaven, that can give me fuch a
Relifh of Delight, as when I fland mini-
firing Holy Things in the midft of you.

As faft as my Health encreafes, you may
flffure yourfelves it is devoted to your Edifica-
tion. It often grieves me to think how poor,
feeble, and fart, are my prefent Labours
among you ; and yet what Days of Faintnefs I
generally feel after every fuch Attempt : Jo that
I am continually prevented in my Defign of
fucceffive Vifits to you, by the want of aftive

*Mr* Samuel Price.

Sprits

DED I CATION. v

Spirits while I tarry in the City ; and yet if I
attempt to flay but a Week or ten Days there3
J find a jenjible return of Wtaln.fs ; fo that
I am conftrained to retire to the Country- Air y in
order to recruit and maintain this little Capacity
of Service.

I bkfs Ghd heartily, and you are my Wit-
neffes, that in my better Seafons of Health here-
tofore, and in the Intervals of my Studies, 1
was not a Stranger to your private Families,
nor thought !efs of )0ur Souls Improvement.

Wlmt (hall I do now to make up thefe De-
fects ? What can 1 do more pleafing and profit
table to you, than to Jeiz>e the Advantages of my
Retirement, to review fome of thofe DUcourfes
\\ hich have aiFifted your Faith and Joy in my
tenner Minift ry ,fl#df o put them into.your Hands ?
"Thus fomething of me fhatt abide with you in your
, while I am fo uncapable of much
publick Labour, and of perfonal Vifits.

This, my Friends, is the true Defign of
<;gthis Volume to the Prefs j and tlx>9 ma-
ny of m) Brethren may compofe far better Sermons

fe Per fins I love and honour, .
their Labours I read with Reverence and Improve-
ment) )et I am pejuaded, that f h I

in your Affeclions, will render thefe Dif- ■
courfes at haft as agreeable to your Tafte, as thofe
iff Ju ricy from other Hinds. If any

ans fbaU think fit to pevufi tl
add find < al Benefit, they mufl ?,;

to God and
A 5

/ 1 DEDICATION.

I canmt- invite the loofe and fafhionable part
of Mankind, the young Cenfors if the Age,
and theDeriders of the Miniftry, to become
my Readers : 'Too many of them grow weary of
Chriftianity, and look back upon Hcathenifm
with a wififul Eye, as the Jews did of old upon
the Leeks and Onions of Egypt, when they
grew angry with Mofes, and began to loath the
Bread of Heaven. Thefe Perfons will find but
little here that fuits their Tafie ; for I have not
entertained you with Le&ures of Philofophy,
inftead of the Gofpel of Chrift ; nor have I aj-
feEled that eafy Indolence of Style which is the
dry Delight of fome modifh Writers, the cold and
injipid Pleafure of Men who pretend to Polite-
nefs. Ton know it has always been the Bifinefs
ef my Miniftvy to convince and perfuade your
Souls into praBical Godlinefs, by the clearefi
and firongeji Reafons derived from the Goffel^
and by all the moft moving Methods of Speech,
qf which 1 was capable; but ftill in an humble
Subfe-iViency to the promifed Influences of the
Holy Spirit, . I ever thought it my Duty to
prefs the Convi&hn whip Force on the Con-
fcicnce, when Light was firjl let into the Mind.
A Statue hung round with Moral Sentences, or
a Marble Pillar with Divine 'Truths infcribed
upon it, may preach coldly to the Under/landing,
while Devotion freezes at the Heart : But the
Prophets and Aptftles were burning and fhi-
ning Lights ; they were all taught by Infpiration
to make the Words of Truth glitter like Sun-

Beamsy

DEDICATION. vit

Beams, and to operate like a Hammer, and a
Fire, and a two-edged Sword * The Move-
ments of Sacred Paflion may be the Ridicule of
an Age which pretends to nothing but calm Rea-
jonirtg. Lite and Zeal in the Miniftry of the
Word, may be defpifed by Men of luke-war?n and
dying Religion : Fervency of Spirit in the Ser-
vice of the Lord f , may become the Saff and
Jeft of the Critick and the Profane : But this very
Life and Zeal, this Sacred Fervency, fkall
fill remain one bright Character of a Chriftiatl
Preacher, till the- Names of Paul and Apollos
perijh from the Church ', and that is, till this.
Bible, and thefe Heavens are no more.

In fome ,of thefe Difcourfes indeed I have not
had the Opportunity of fo warm and afftciionate
an Addrfs to the Hearers. A true and jufi
Explication of Scripture, and a convin-
cing Proof of the Doctrines propofed, have been
the chief things neceffary, yet I have endeavoured,
tven there, to give a practical and pathetick
* Turn, as far as the Dejign of the Text would
bear it : But in the other Sermons I blame myftlf
more for the Want of Zeal and devout PaJJion,
than for the Excefs of it.

I will readily confefs, there are here and there
fome Periods where the Language appears a lit-
tle too elevated, tho' not too warm; / knew
'tis not the proper Style if the Pulpit ; but
there is fme difference between Speaking and

* 2 Cor. iy. 4, 6. John v. 3 5. Jer. xxni. 29.

Hcb. iv. 12. tAftsxviii. 2j. Rom.xii. 11.

Writing :

viii DEDICATION.

Writing : hi one the Ear mnfi take in tlye Senfe
at -once; in the other, the Eye may review what
the fir ft Glance did not fidly receive. Befidesy
my friendly Readers will now and then indulge a
Metaphor, to one who, from his youngeft Tears,
has dealt a little in Sacred Poefy.

You are my IVitmffe^ that in the common
Courfe of my Miniftry, I often prefs the Duties
of Sobriety and Temperance, Jullice and
Charity, as well as the inward and fpiritual
Parts of Godlinefs. But fince Treatifes on
tbtfe latter Subjects are feldom published now-
a-days, I have permitted the Matters of fecret
Converfe between God and the Holy Soul, to take
up a larger flare in ihcje Difcw.fes ; and it has
been iky Aim to refcue thofe Arguments from
the Charge of Entlvufiafm, and to put them in
fitch a Light, as wight fhtw their pe-fetl Con-
fiftence with common Senfe and Reafvn. Hereby
I have d(we my Part to defend them againft the
daily Cavils of thofe low Pretenders to Chri-
flianity, wlrt banifb moft of thefe ihings from
their Religion, and jet arrogate and confine aU
Reafon to ibmfeheti

"There are excelhnt Sermons publifked already,
h teach us the Laws of Sobriety, the Rules
of Charity and Juftice, our Duty to our
Kci-hbour, and our Practice of Publick Reli-
giorf; but 'tis my Opinion f/.^^Exper; mental
Piety, and the Work of the Clofeu flouli
[ometirnes entertain the Church and the Wo, U*
' Our Fathers talked much of pious Experience,

and

DEDICATION. fx

and have left their Writings of the fame Strain
behind them : T'hey were furrounded with Con-
verts, and helped to fill Heaven apace ; for God
was with them. But I mourn to think that
fo?ne are grown fo degenerate in our Days, as to
join their Names and their Works together in a
common Jefty and to ridicule the Sacred Matter
cf their Sennns, becaufe the Manner had now and
then fomething in it too myftical and obfcure, and
there is fomething in their Style unjafhhnable and
unpolled.

It muft be acknowledged indeed, to the Honour
of the prefent Age, that we have fome Pretences
above our Predecejfurs, to Freedom and Juftnefe
of Thought, to Strength of Reafoning, to
clear Ideas, to the generous Principles of Chri-
flian Charity ; and I wifh we had the Practice
of it tco. But as to the Savour of Piety, an2
inward Religion, as to Spiritual-Mindednefs,
and Zeal for God and the Good of Souls ;
as to the Spirit and Power of Evangelical Mir
niftrations, we may all complain, The Glory
is much departed from our Ifrael. Happy the
Men, who are fo far afifted and favoured ofs
God, as to unite all thefe Excellencies, and to
j in the Honours of the pafl and prefent Age toge-
ther ! How far it has been. attempted amongfl
youy 1 have a Witnefs in your Gnfciences : and
thb I keep a ft nee re and painful Senfe within me
of my great DefeEls on either fide, yet I muft ftill
purfue the fame Attempt ; and with Reverence
and Zeal I beg leave to trace the Fvotfleps of my

Brethren^

x DEDICATION.

Brethren, who come neareft to this fhining Cha*
racier.

la all thefe things I rejoice, and cant conceal
my Joy, that my kind and faithful Companion
in the Service of your Souls, praSlifes his Mini-
ftry with the fame Views and Dejigns ; and he
hath been fenfibly own'd and a[j}fted of God, to
fupport, and to build up the Church, during my
long Confinement. His Labours of Love both for
ycu, and for me, floall ever endear him both to me
and you. May the Divine Blefftng glorioufly at-
tend his double Services in the Seafnns of my Ab-
fence and painful Refiraint ! May pur united
Prayers prevail for my Reftoration to the full
Exevcife of my Mini ftry among you! Arid may
you all receive fuch lafting Benefit by our affoci-
ated Labours, that you may (land up, and ap^
pearas our Crown and our Joy in the Great
Day of the Lord ! This is the continual and
hearty Prayer of,

My Dear Fribnds,

Your Affe&ionate and AfRi&ed

Servant in the Gofpel,

TLeolalds, in Hertfordfiirty W A TTS.

Feb. 21ft. 1 72.0-2.1.

A

(xi)

A TABLE of the .Sermons."

LLIH. SMPIBBHE Inward Witnefs of Christi-
anity ; or, an Evidence of the
Truth of the Gofpel from its Di-
vine Effects : I John v. 10. He that
hetieveth on the Son of God+ hath the Witnefs in him*
felf. p. I

IV. Flefh and Spirit ; or, the Principles of Sin and
Holinefs in Human Nature : Rom. viii. i. Who walk
not after the Fie ft y but after the Spirit. p- 95

V. Drawing nigh to God in Prayer ; with an
Account of the concomitant Evidences of it in
the Soul : y^xiciii. 3. 0 that I knew where I might
find hiniy that I might come even to his Seat! p. ij<

VI. Sins and Sorrows fpread before the Lord :
Job xxiii. 3,4. That I might come even to his Seat;
I would order my Caufe before him, and filmy Mouth
with Arguments. p. 167

VI I. VI II. A Hopeful Youth falling fhort of Heaven;
or, Remarks on the Love of Chrifi to a hopeful
Young Man, ruined by the Love of this World:
Markx, 21. Then Jefus beholding him, loved him*

p. 195

IX. X. The Hidden Life of a Chriftian; or, anAc*
count of the Spiritual and Eternal Life of Be-
lievers, as it is enjoy'd by them on Earth, rc-
ferved for them m Heaven, and beftowed on
them by our Lord Jtfu$ Chrijjt s Cohff. iii. 3. tbt
ye are dead, and your Ufe is hid with Chrift in God,

P-2S8

XL

xii A 'Table of the Scr/f/o/ts.

XI. Nearnefs to God the Felicity of Creatures ;
cr> a Difcourfe of approaching to God as the
Means of Happinefs : Pfah Ixv. 4. Bhjfed Is the
JAan whom thou chufefl, and caufefi to approach unto
thee, that he may dwell in thy Courts. P«3H

XII. The Scale of Bleffcdnefs ; with an Effay on
the Felicity of the Man Chrift Jefus^ and of the
Father, Sen, and Holy Spirit : To which is annex-
ed a rational Account of the Saints Communion
\riw1G0d; P/tf/. lxv. 4. Blejfed is the Man whom
ihcH (<kufefty and caufeft to approach unto thee. p. 3 57

XIII. XIV. Appearing before God ; or, a Difcourfe
of our (landing in the Prefence of God, here in
Publick Worfhip, hereafter at the Day of Judg-
ment, and in the final State of Glory : PfaL xlii.
%.yfhen fo*lll come arid appear before God? p. 395

SERMONS

o N

Various Subje&Sy &c.
Sermon I

The Inward Wicnefs to Chriftianicv.

iEp. -John v. io.
He that bdieveth on the Sou of Go:\
th the Witnefs in himfclf.

The Firft Part.

'HERE are two Points of great
d fotemn Importance, which
[Tj^ql it becomes every Man to en-
quire into : Fir ft % rthe
jP^.v^i Religion he protefles be True
and Divine; and then, Whether he hasfo far
complied with the Rules of this R
as to (land incitled to the Bleffings

B

m

i The Inward IVitnefs Sernrelf!

The Chriftians of our Age and Nation!

have been nurfcd up amongft the Forms of
Chriftianity from their Childhood ; they take
it for granted their Religion is divine and
true, and therefore feldom enter into the firft
Enquiry : But when they come to think in
good earned about religious Affairs, their
great Concern is with the fecend, (viz,.) to
know whether they have fo far complied with
the Rules of the Goipel of Ghrifi, as to ob-
tain an Intereft in the promised Bleffings of
it. And when they hear fuch a Text as
this, He that believeth, hath the IVitnefs in him-
felf', they immediately expect that the mean-
ing and defign of it fhould be to witriefs the
Truth of their own Faith, and confequently
to prove their own Title to Salvation.

But in the firft Chriftian Age the C?Se
was far otherw ife. The Gofpel itfelf was
not then univerfally eftabli filed, and the
Difciplcs of this new Religion might have
frequent Doubts in their own Minds con-
cerning the Truth of it, while they faw it
lowed and oppofed by the World round
about them. 'Twas evidently neceflary
therefore for them to inquire, Whether it
came from God or no ? And 'tis with this
view that the Apoflle John writes thefe
words, He that believeth on the Son of God,
hath the IVitnefs in himfelf : (viz,.) he hath
a Proof within himfelf, that Eternal Life is in
the Son, ver. ix. and is to be obtained by

our

"Serin. L to Ckitlamty* 5

our believing in him. *Tis to the Truth
of this Doctrine that the Three bear record in
'Heaven, the Father, the Word, and the Holy
Ghoft ; and the "Three on Earth, the Spirit,
the Water, and the Blood. And though the
Proof of the Sincerity and Truth of our
own Faith may be derived from hence by a
further Confequence, yet the firft and di-
rect Deiign of the Apoftle is to ffaow, that
the Truth and Divinity of our Religion has
an inward Witnels to it in the Heart of
every Believer.

Here give me leave to put you in mind,
that 'tis neceflary for you, as 'twas for
Primitive Chriftians, to fettle
fien of Chriftianity upon iolid G
otherwife you are Chi fame

reafon that makes a Turk a Difciple of Ma-
homet, or a Heathen a Worfhipper ot
Gods of his Country ; that is, becaufe
were born in fuch a Climate, • ana u
fuch a Meridian. And can you be con-
tented with fo poor a Pretence to the No-
bieft Religion? and lay fo fa.idy a Foui
ticn for your eternal Hopes ?

•Befides, the Day in which we live, threa-
tens you with bold Temptations ; and
will you ftand if you have no furer groun
Infidelity is a growing Weed; the Con-
tempt and Ridicule of RevealM Reiij
flourifli and become fafhionable among
gay part of the World ; and if
B z

4 The Inward IVztnefs Serm. L

furnifhed with fome folic! Proofs of the
Gofpel of ChYifi you may be in great dan-
ger of lofing your Faith ; you may be
tempted to yield up your Religion to a
witty Jeft, and become a Heathen for com-
pany.

I might fay another thing to awaken ycu
to acquaint yourfeh es with fome Arguments
that will juftify and fupport your Belief of
the Gofpel. S.uppofe you think you have
complied with the Rules of your Religion,
and have raisM your Hopes of Heaven to a
high degree ; fhould Satan the Tempter
fpread his Darknefs around your Souls, and
ih a melancholy and gloomy Hour aflault
your Faith with fuch bold Queftions as
thefe, How do you kntrw that Chriftianity is the
true Religion ? What Tokens have you to fiww
that it came f rem Gtd? If you have no
other Anfwer to make, but that 'Tis tie Re-
Ijgijcn of yourJCc'untry, that ycu were lor;: and
bred up in it, think with yourfelves how
your Spirits will be furprized, your Com-
forts languifh, and all your high-built Hopes
totter to the Ground ; unlefs the Spirit of
God, by his uncommon and fovereign Grace
fhould give in an Anfwer to the Tempta-
tion, and by fome immediate and convincing
Argument fupport your -Faith : But if you
are" negligent to lay a good Foundation at
firft, you have no reafon to expert fuch a

Divine Favour. m**m-

Let

Serm.L to Cbriflwnlty. 5

Let the Importance of this Concern
therefore keep your Attention awake, \
I briefly run ever fome of the Proofs
Chriftianity, and thus lead you down to
the fureft and beft of them, iftliich is c
tain'd in my Text.

Many are the outward Teftimonies t
God hath given to the Gofpel of his 5
many Witnefles have confirmed it from
time that Cbrift appeared in the Flefli tc
day when St. John wrote this Epift:e. If
we trace his Life from the Cradle in the
Manger to his Crofs and the Grave, we
fhall find the Rays of Divinity ft ill fhining
round his Do&rine and his Works, ft ill
pointing to his Perfon, and proving his
Commiffion with a convincing and reiiftlefs
Light.

At his Birth the witnefllng Angels ap-
peared in much brightness, and whiie the
Son ot God lay an Infant below, his Record
was on high ; for there appeared a ftrange
new Star, and was his Witriefs in Heaven.
The wife Men of the Eaft were his Wit-
nefles, when they came from afar, and paid
Tributes and Offerings, Gold and Incenfe
he God, the King of IfraeL Simeon and
in in the Temple by the Spirit of Pro-
phfecy v I to the holy Child cj

And the Doctors with whom he difpu:ed
%at twelve Years old, were his Witnefles
he was more than Man. At his Bap.

B I tlfc

6 The Inward Witnefs Serin, I.

the Father and the Spirit witnefled to the
Son of God ; they told the World that this
•was He, the Meffiah : The Father by a
Voice from Heaven faying, 'this is my be-
loved Son in whom I am well f leafed ; and the
Spirit defceriding upon him like a Dove.
Kis Life was a Life of Wonders, and each
i witrjefled to the Truth of his Com-
, and ro the Divinity of his Do&rine.
•7 bhnd Eye that he opened, faw and
tvitreffed Jfos, an^ declared his Divine
er. Every one of the Dead that he
raifed were his WitneiTes. They came from
the Land o\: Silence to freak his Glory, and
to give a loud Tefiimony to his Mifllon
treni Heaven. The Devils ihen.felves, whea
he drove them out of their Pofleffions, con-
feffed that he was Chrift, the Holy-one of
Cod; but he had no mind to accept their
Witnefs, and therefore forbid them to
fpeiik. Miracles attended him to the Crofs
and the Grave, and opened the Grave again
for him, and made a Paffage for him to his
Father's right hand. Nor did fhe Wit>
Defies of his Perfon and of his Do&rine
then ceafe ; for that Salvation which began to
be fpokm by Jeftis the Lord, was afterwards
pubfiflied by thefe that heard him, God himfelf
bearing them wiinefs with Signs and Wonders ;
as in Heb. ii. j.

But all thefe dill were outward WitneiTes
to convince an unbelieving World. There

is

Serm. I. to Cbrifiianify. %

is an inward Witnefs that my Text fpeaks
of, that belongs to every true Chriftlan ;
H? that helimeth on the Son of Gody hath the
Witmfs in himfelf. And let us prepare now
to examine whether cur Religion be true,
and whether we are Believers on the Son of
Gcd in truth, by fetching after this in-
ward Witnefs; which we (hall endeavour
to explain, by confidering thefe three tilings :

I. What Believing on the Son of God
means.

II. What this inward Witnefs is, that
Faith gives to Chrillianity.

III. What fort of Witnefs it is, and how
it exceeds other Teftimonies in fcve-
ral reipecls. And,

Laftly, We fhall make fome Inferences.

1. What is meant in my Test by Be-
lieving on the Son of God.

I anfwer briefly under thefe two Heads.
It is,

i. A Believing yvfus Qhrift to be the Sa-
viour of the World.

2. A Truft in Chrift Jefus as our Saviour,
i. It is a Believing /eifus Chrift to 'be the

::ur of the IVdrU ; and in this manner it
l:en exprefled by our Apoftle in thefe
Epiftles : A Belief that Jefus Chrift is. the
Meffiah, who was foretold by all the Pro-
phets, and represented by all the Types and
Shadows of the Oid Teftament.

B A

^ 4 his

8 Hx Inward Wit?iefs Serm. L

This ufually includes a Belief of the mofl
important things that are related in the
Gofpel concerning his Perfon ; fuch as tlfat
he is true Gcd and true Man ; the Son of
God before all Ages, and the Son of Man
born in time. 'That he was cf the Seed of Da-
vid after the Fiefb, but declared to be the Son of
Gcd with Power by his Refurreft'wn from the
Dead ; Rom. i. 3. That he is that Eternal
Word, who in the beginning was with God,
and was Gody and that was in due time made
Fkfo and tabernacled among us ; as in 1 John
i. 14. This is that Myfiery of Godlinefs which
we muft believe, Gcd manifeft in tbeFkfhi
2 T/w. iii. 15.

It implies alfo our Belief of his Do&rine,
as well as of the Divinity and Humanity of
his Perfon ; (viz.) That we are all Sinners
condemned by the Law of God ; Enemies
to God in our Minds, Tranfgreflors in outv
Lives, and expofed to eternal Death : That
the Divine Law is fo drift, fo perfect, fo
holy, and fo juft, that no meer Man fince
the Fall can fulfil it, nor yet can excufe or
free himfelf from the Condemnation of it :
That Chrift himfelf came to fulfil this Law,
as he tells us \n Matt, v. 17,18. That he
came- not only to perform the Dutys of it
by an a&ive Obedience, but to put himfelf
under the Curfe and Condemnation for our
fake?. Which the Apoftle to the Galatians
expr&lVs in this Language, that in the fulnefs

<>f

Serm. I. to Clrifiianity. 9

of time he was made under the Law to become
a Curfe fcr us, that we who are under the
Law might be redeemed from the Curfe, and
receive a Bleffng ; Gal.iii. 13. & iv. 5. That
he died for cur Offences, that he rcfe again for
our Jufiification ; and that he has received
the Spirit of Holinefs, which he fends into
our finful Natures, to form us fit for that
Heavenly Inheritance which he hath puif-
chafed for us by his Death. That without
this Purification of our Natures, we can ■
have no hope of Heaven, for without Repen-
tance and Holinefs no Man /ball fee God, Tnac
Jefus Chrifi our Lord (hall raife the Dead,
ihall come in the laft Day to judge the
World, and pafs a deciiive, Sentem
fhall then reward every one according to tM
Wirks. Tho all thefe things were not
plainly taught by cur Saviour himicif in his
publick Miniflry in the World, yet thefe
were the Doccrines which his Apoflk
preached continually, and they receive
them from him by private Inflructicns cr
the Infpiration of his Spirit, fo that they
arc properly called the Doctrine of CIjti

But this is not all that is required of Be-
lievers ; for fo much Knowledge and I
much Faith as tins is, the Devils may have,
and Simon Mains the Sorer
as much as this when he The

Faith that is expreiTed in this I
in other Places of Scripture, is : n

B--5

ro The inward Wrtnejs berm.L,

a bare A (lent to the great Truths of the
Gofpel ; for 'tis fuch a Faith as overcomes
the World, fuch a Faith as gains a Victory
over things fenfual, and over Satan ; fuch
a Faith as evidences a Man to be born of
God : And therefore fomething more mufL
be implied in it than a mere Belief of the >*
Nature and Perfcn of Chrift, and the Truth ,
of his Dodrine.

2. It therefore implies a betrujling the Scul
into the hands of Chrift, jhat he may be our
Saviour. And I have fometimes thought
that thofe words in the Greek, which we
render Faith and Believing, are continually
ufed, in the New Teftament, to fignify
h, a faving Faith ; becaufe. they not
only fignify, in their natural Senfe, the
believing of a "Truth, but the trufiiug in a
Perfon. They fignify believing the Dec-
trine, of Chrift, and committing the Soul *
into his hands as a Saviour, as Vis expreffed
by St. Paul, 2 Tim. i. 12. I knew whom 1 1
have believed, and 1 am perfuaded he is able to
keep what 1 have committed to him. To be-
lieve on the Son of God therefore is when a
Perfcn, from a Senfe of Sin and Danger of
eternal Death, and his Inability to efcape
any other way, applies himfelf unto Chrift
Jefus\ as the Son of God, the Saviour of
the World. When the Soul commits it-
felf into his Bands, as one All-fufficient in

felLto fave, aud one appointed by the

Serm.L to C tiff. n

Father for this glorious parpofe. When
the Soul is made willing to be juftified by
the Merits and Righteoufnefs of another,
feeing itfelf unable, by all its own Works, to
attain to a juftifying Righteoufnefs. When
the Soul is deftrous to be fanctified by the
Grace that is from above, becaufe it fees
the neceffity of Holinefs, and yet feels it-
felf utterly uncapable to renew its own
Nature, to mortify its own Sins, or to
form itfelf fit for the Enjoyment of God
and Heaven. When the Soul, for thefe
ends, puts itfelf under the care of C
Jejus, who is authorized and commifFioned
by the Father to take care of finful and
guilty Souls, to remove and cancel their
Guilt by his Sacrifice, and iriveft them
with a perfect Righteoufnefs, to begin the
Work of Grace in them, to fill them \
Principles of Holinefs, and by s td

fit them for his Glory ; fuch a Soui is a
Believer on the Son of God, and fuch a
Soul has the witnefs in himfelf, that
Religion is Divi
(torn ab

II. IT he Second Thing I propdfeel to c
fider, is, What is t
Faith gives to the "truth vfChri

At the firft Promulgation oj the Gof:
there were fome Souls overpower, |
p relent Miracle.

1 2 The Inward Witnefs Se r m . I*

Light fnirving into them. This was fuch
as they could not refill:, fuch as carried
glorious Evidence with it, and effectually
wrought upon them to believe that our
Religion was from Heaven, that Chrifl was.
the Son of God, and that his Name was
the only ground of Hope for Salvation.
This was miraculous and extraordinary,,
and not to be expe&ed every day now ;
fuch was the Converfion of St. Paul to
Chriftianity, and many fuch Inftances of
Miracle appeared in the firft-Seafons of the-
Gofpel.

But the Witnefs that the Apoftle John-
fpeaks of in my Text, is fuch as belongs,
to every Believer. 'Tis a univerfal Propo-
sition, He that believes, has the Witnefs in}
I. imjelf.

In order therefore to enquire the Na-
ture of this Teftimony, I fhail not lead
you, nor myfelf, into the Land of modern
Lnrhufiafm, that Region of Clouds and
Darknefs, that pretends to Divine Light.
The Apoflle does not mean here a flrong-
Impulfe, an irrational and ungrounded Af-
furance that our Religion is true. Many
times thefe* vehement Iropulfes are but
the foolifh Fires of Fancy, that give the
enquiring Traveller no fteddy Light or
Conduct, but lead him far aftray from
Truth. Chriftianity has a better Witnefs
l this > being fuch as belongs to every

Be-

Se r m . h to Chriftianitj. % 1 5

Believer, it muft approve itfelf to the
Reafon of Men. And I will endeavour to
explain it thus according to Scripture.

Let it be firft noted here, that the word
Witnefs is ufed frequently, by our Trans-
lators, to fignify Teftimony, or Evidence.
Nor will it create any Confufion to ufe
thefe words promifcuoufly in this Dif-
courfe, while we diftinguifh them from
the T*hin& voitnejfed, ( which, in the Origi-
nal, is alfo (j.u?T^ia.) and is translated the
Record, ver. 10, 11.

Now if we enquire what is that Te/?/-
mcny to Christianity, or that inward Wit-
nefi that every Believer has in hinifelf, let
us confider what that Record is which
Gcd has teftified concerning his Sen thrift.
Jcfus. That you will find in the Context,
ver. 11, 12. TJMj is the Record, or Thing
witneffed, that Gcd hath given to us eternal.
Life, and this Life is in his Son ; be that bath
the Son of Gcd hath Life, and he that hath not the
Son bath not Life. He then that believes on
the Son of Gcd hath the Witnefs, or Teftimony
to Chriftianity, in himfelfr for he hath with-
in nan the Thing teftified. He hath eternal
Life in himfeif, he hath jthis eternal Life
already begun, and it (hall be carried on
and fulfilled in the days of Eternity. By
believing in Chrift we have a glorious Tefti-
mony, or Witnefs, within ourfelves, t
thrift is the Son of God, the Saviour of

The Inward Witnefs Serm.IT
>rld, and the Author of eternal Life ;
ifiat his Perfon is Divine, that his Doc-
trine is True, for eternal Life is begun
in us.

We fhall make this more fully appear,
by confidering what is Eternal Lifey and
fhowing how far it is found in every Be-
liever, and how it becomes a Witnefs of
Chriftianity in his Heart.

Eternal Life confifts in Happinefs and
jffoh'nefr, 'tis made up of thefe two, and
there is fuch a neceffary Connexion be-
tween them, that they run into one ano-
ther ; but, for Order-fake, I fhall diftin-
guifh them thus :

The Happinefs of eternal Life confifts
in the Pardon of Sin, in the fpecial Fa-
vour of God, and in the Pleafure that arifes
from the regular Operation of all our
Powers and Paifions. Now thefe three
things are, in fome meafure, found with .
every Soul that believes in Cbrifi.

The Happinefs of eternal Life confifts,
i. In the Pardon of Sin ; thence arifes
Peace of Confcience. This is a part of Hea-
ven ; the Perfection of this Peace belongs
to the Heavenly State. Our Pardon is
compleat on Earth, but the Senfe of this
Pardon is not compleat and free from all
Doubts, or at lead from all danger of
doubting, till we arrive at full Glory.

When

Serin . L to Chrifliantty. 1 5

When a Soul is made fenfible that all its
Iniquities are for ever cancelled, that God
■will never avenge any of his Crimes upon
him, when he knows that this God, who
has a right to punifh with everlafiing Re-
venges, is at peace, and will demand no
more Satisfaction for his Sins; this Soul
then has the beginning of Heaven. This
is a part of final BleiTednefs, and of corn-
pleat eternal Life.

Now this is, in fome meafure, found in
Believers here : They that have trufted
in the Son of God, begin to find Peace in
their own Confciences, they can hope God
is reconciled to them thro' the Blood of
Chrifi, that their Iniquities are atoned for,
and that Peace is made betwixt God and
them. This belongs only to the Doctrine
of Chrifi, and witneffes it to be Divine :
for there is no Religion that ever pre-
tended to lay fuch a Foundation of Pardon
and Peace, as the Religion of the Son of
God does ; for he has made himfelf a Pro-
pitiation ; J^fus the Righteous is become
our Reconciler, by becoming a Sacrifice :
Rom. iii. 25, 26. Him hath God Jet forth for
a Propitiation through Faith, in his Blood, to de-
clare his Rigbteoufxifs for the Remijffon of Sins
that are pafi, that he might be jufl, and the
fuftifier oj h'mi that believes in Jcfus : 1,
fere beh;g jujlified by Faith, we have F
vtith: God. Rom. v. i. Behold the Lamb of

1 6 The Inward Witnefs Serm . L

Gody that takes away the Sins of the World !
was the Language of John, who was but thq
Forerunner of our Religion, and took a
profpeft of it at a little diftance : and much
more of the particular Glories and Bleffings
of this Atonement is difplayed by the blefied
Apoftles, the Followers of the Lamb.

Other Religions, that have been drawn
from the Remains of the Light of Nature,
or that have been invented by the fuperfti-
tious Fears and Fancies of Men, and ob-
truded on Mankind by the Craft of their
Fellow-Creatures, are all at a lofs in this In-
fiance, and can never fpeak Peace and Pardon.

(i.) The Religion of the Heathens, and
the bell: of Philofophers, could never aflure
us, whether God would pardon Sin at all, or
no. The Light of Nature indeed would
dictate thus much, that God is, in his
own nature, gracious, and companionate,
and kind ; but whether God would be
gracious to you or me, companionate to
fuch ill-deferving Sinners as we are, the
Light of Nature could never determine.
*Tis only the Son of God, that came down
from the Bofom of the Father, could fa
well inform us how the Father's Heart
worked towards fuch Sinners, in the De-
fies of Pardon and Reconciliation.

(2.) Again, the Light of Nature could
never tell us how often God would pardon Sin-
ters. Suppcfe it could be found out by

Reafai

Serm.L to Chrifiianity. 17

Reafon that God is fo compaffionate, that
he would forgive Offences, yet it could ne-
ver be inferred how often we could be for-
given ; and if he had pardoned us once, we
might for ever defpair if we had committed
new Iniquities : for who but a Divine
Meffenger can tell us, that he will often
repeat his Pardons ?

(3.) The Light of Nature could never
inform us how great the Offences were that
c uhl be forgiven ; Reafon could never tell
us, th3t Rebellions of the biggeft Size, and
Treafons of the blackeft .Aggravation,
fhould be all cancelled ; the Light of Na-
ture could never fay, All manner of Sin and
Blafyhemy floall he forgiven to Men. This
the Son of God only hath taught us, who
came from the Boiom of the Father, and
who laid a Foundation for the brighteft
Difplays of pardoning Grace.

(4 ) Reafon, with all the Principles of Na-
tural Religion, could never teach us. vshatuce
mufi do to obtain Pardon, and on what Terms
God would forgive. Reafon indeed might re-
quire us to repent of Sin, but it could ne-
ver aflure us, that he that confeffetb, and
fprfaketh his Sins, {hall find Mercy. Nor
could it fhew us any Mediator or Recon-
ciler between God and Man, nor how, or
in what manner, we mull: addrefs ourfelves
to him, or to an offended God by him ;
Reafon could never ftart a Thought of this

fl range

i 8 Toe Inward ffiitnefs Se r m . T.

ftrange way of Salvation, that we mull be-
lieve, or truft in another's Sufferings, in
order to the Pardon of our own Sins ; that
we muft depend on- the Merits and Righ-
ceoufnefs of one that died, in order to
obtain Forgivenefs and Life; that by Faith,
m the Blood of Cbrifij God will jufiify them
that believe in Jefus. What could the Light
of- mere Nature teach us concerning this
Jefus I and yet there is no other Name under
Heaven whereby we can be favedy A&s iv. 12.

(5.) The Light of Nature, or any Reli-
gion invented by Men, could never acquaint
us with the Foundations of Divine Forgivenefsy
nor fhevv us any Merit fufficient to procure it ;
and in this Senfe we are left at a lofs in all
other Religions upon what Ground we could ex-
fett Pardon from God : For they knew nothing
of an Atonement equal to our Guilt, nothing
of a Satisfaction great as our Offences, and ,
that could anfwer the high Demands of in-
finite and offended Juftice. Mankind found
out by Reafon, and by the Stings and Dis-
quietudes of a guilty Confcience, that there
was an offended God in Heaven ; and it}
feveral Countries they followed the Dic-
tates of a wild and uneafy Imagination,,
inventing an endlefs variety of Methods to
appeafe the angry Deity. What multi-
tudes of Rams, and Goats, and thoufands
of larger Cattle were cut to pieces, and
burnt, to atone for the Sins of Men ?

What

Serm.T. to Chrifdanify. 19

What Deluges of Blood hare overflowed
their Altars ? What fanciful Sprinklings
and vaft Etfuflons of Wine and Oil? The
firil-born Son for the Tranfgrefficn of the
Father, and- the Fruit of the Body for the
Sin of the Saa$3^ What cruel Practices en
their own Flefh ?% What Cuttings and Burn-
ings to procure Pardon ? And yet, after all,
no true Peace, nor reasonable Hope.

The Jtwifh Religion indeed was
vented by God himfeif, and it contained
in it the way of obtaining Pardon, but
'twas mailed and darkened by many Types
and Shac!o\&Hfc|ho' it was not defective as
to real Pardon, yet it was very defective as
to folid Peace : Therefore the Apoftie teiis
us, Hcb.x. 1, 2, &c. The Law having a
Shadow of good things to come, and not the ve-
ry Image of the things, can never, with thofe
Sacrifices iuhich they offered Tear by Tear, con-
tinually make the Centers thereunto perjtEl, &.C.
The Senfe of which, compared with the
following Verfes, is plainly this; "Thofe Sa-
crifices, that were fo often repeated, could ;.\-
ver perfectly take away the Confidence of Guilt :
there ftill remained fome trembling Fears,
fome uneafy Doubts, fome painful Concern
of Mind, whether their Iniquities fhould
be entirely cancelled or no : becaufe they
were convinced that the Blood of Bulls
and Gcats could not do it, anc: >uld

not fully and plainly fee the Blood of J

the

20 The Inward Witnefs Serm.I.

the Son of God, the Saviour. Dark Hints,
and obfcure Notices, of fuch a Meffiah,
and fuch a Sacrifice, they had ', but fuch
a one as could not generally free their Con-
fciences from all Senfe of Defilement, and
Guilt, and Fears, thoJ it cleanfed their Souls
in the fight of God.

The Socinians, in our Age, can have but
very little folid Comfort, if they are truly a-
waken'd to a fpiritual fight of the Law of
God ; for when they have nothing to plead
With God, and nothing to truft in but his
meer abfclute Mercy, while they deny the
proper Satisfaction of Chrift Jefus, how weak
muft their Hope be, how feeble is the
Foundation of it! But when a poor, con-
vinced, awaken M Soul, that now believes
the Dcftrine of Chrift, has been long before
tormented in his Conscience about Atone-
ment for Sin, and found no Hope ; the
Chriflian Religion, the Gofpel, with its
pardoning Grace, and the Satisfaction that
Chrift has made, gives the Soul Peace, and
leads the troubled Confcience to Reft and
Quiet ; he trufts this Gofpel, he receives
ths Salvation, and hath the Witnefs in him*
feU' that it is Divine.

2. The Happinefs of Eternal Life confifts
alfo in the fpecial Favour of God, which is
diftinft from the Pardon of Sin ; for 'tis very
poflible for a Criminal to be pardoned, and
not to be made a Favourite of the King.

The

Serin. I. to Chrsfiianit). 21

The Favour of God, and a Senfe of this
Favour, is a great part of Heaven. This is
called* Seeing of Gody otten in Scripture.
When Souls are fully poflefled of the Love
of God, when they have it filed abroad in
their Hearts in perfection, when they know
that the Infinite and Eternal Maker and
Governcur of all things loves them, and
will for ever love them, this is Eternal
Life-, and this is cnjoyM in tome meafure
here on Earth by true Believers, this is a
part of Eternal Life begun in the Heart of
every Chriftian : for whom God pardons,
he receives into his peculiar Favour.

This the Chrifiian Religion teaches u?,
but the Light of Nature could never tell
us fo : for if the Light of Nature and 1
Ion could have proceeded 10 tar as to ac-
quaint us with pardoning Grace in a:l the
extent of it, yet it could never have pre-
fumed to aifure us, "That
Rebels he had far cloned his F.
ever. We might have been forgiven, and
then annihilated. But the Scripture tea.
us, whom God forgives he makes Favourites
too. And Cbrift Jefus has laid the Founda-
tion of this double Bieffing ; for he has not
only made an end <f Sin, but brought in an
eve rid/ling Right eoufuefs ; Dan.ix. 24. He
has fulfilled the Law in all the Commands
of it, as well as borne the Penalty ; he has
purchafed all the Eleffings of Divine Love,

22 The Inward Witnefs Serin. I.

as well as bought a Freedom from Divine ,
Vengeance. If when we were Emmies, we
were reconciled to God by the Death of his Son ;
much more being reconciled, we fball be faved by
his Life. Rom. v. 10. And in ver. i, & 2. he
faith, Being jt40ified by Faith, we have peace
with Gcd, through cur Lord Jefus Chrift, ands
rejoice in the Hope of the Glory of God. Thus
you fee there is not only Reconciliation, but
full Salvation, not only Peace with Gcd, but
the Hope of Glory to be obtained by believing
on the Son of God. Many are the Inflances
of Saints here dwelling in Flefli in a Day
of Grace, that have been raifed to a good
degree of Eternal Life in this refpect, that
have had a joyful Senfe of the Love of God
(lied abroad in their Souls, and upon folid
Grounds have hoped for Glory, fuch as no
other Religion could pretend to furnifh
them with ; and this is a Witnefs to the
Truth of Chriftianity.

Nojneer human Religion can pretend to
tell how this fpecial Love . if God may be
attained, no human RSigiop can ever tell
us how long this Live of* God flail con-
tinue ; but the Word of God gives us full
Evidence and Affurance that the worft of
Sinners, who ag^>ly themfelves to Jefus
Chrift the Saviour in the way of humble
Faith and hearty Repentance, fhall not only
be forgiven and rcleas'd from the Guilt of
Sin and Puniflnrent, but alfo fhall be

be-*

Serm.I. to Chriftianity. 22

beloved of God for the fake of Chrifi, and
that this Divine Love is everlafting. Read
Acts iii. 19. Repent and be converted, thdt your
Sins may be blotted out. Acts xvi. 31. Believe
en the Lord jefus Chrifi, and thou flak be fa-
ved. And when Perfons are interefted hi
thefe Promifej, who flail lay any thing to :
charge ? IVho flail condemn when God ■ justi-
fies ? Who flail feparate them from the Love of
Chrifi ? Shall Tribulation or Dijiveff, Famine
or Sword ? No, by no means ; for in all
thefe things we are more than Conquerors through
him that has loved us ; and we are perfyaded,
that neither Death, nor Life, nor Angels^ nor
Principalities, nor Powers, nor thing* pn
nor things to come, nor Height, nor Dep-h, nor
any other Creature flail be able tt c us

from the L ve of GGd which is in Chrifi Jefus
cur Lord. Ronwiii. 33, &Cs

When a rational Mind is awakened to
fee the Emptinefs of all. Creatures, and their
Infufficiency to make him happy, and finds
nothing but the Eternal Love of God capa-
ble to make a Creature truly Bleiied : how
miferably muft that Soul be tormented,
that knows n : whether God will love him
:j, nor how this Love may be attained,
nor, when once attained, how long this
Love will continue? But he finds an An-
fwer to all thefe painful Queftions in the
Gofpel of Chrifi ; lor the Father loves the
Son infinitely, and loves all thofe that be-
lieve

24 The Inward Witnefs Serm. L

lieve on him for his fake ; they are for ev«er
accepted in him who is firft and for ever ac-
cepted, and they are beloved in him who
is firft and for ever beloved ; Efh. i. 6.

3. The Happinefs of eternal Life con-
fifls in the Pleajiire that arifes from the regu-
lar Operation of all our Powers and Paffijm.
This was a great part of the Happinefs of
the innocent Man ; his Reafon was the
Guide to all his meaner Faculties, and his
Appetites and his Afte&ions in a fvveet
Harmony followed the Conduft of his
Reafon : and as his Underftanding and
Judgment put forth their regular Dictates,
fo the meaner Powers paid a conftant Obe-
dience, and purfued their proper Objects.
There was no irregular Anger to fee his
Blood on fire, no intemperate and corrupt
Wiflies to vitiate his Nature, to pollute
his Pleafures, and difturb his Peace ; none
of thofe Tumults and Hurricanes in his
Soul, which we fo often feel in our fallen
State, and lament them much oftner than
we can fupprefs them. And as the Fancy
and Appetites of innocent Adam fubmitted
to his Reafon, fo, doubtlefs, if his Ma-
ker were pleafed to reveal any fublimer
Truth to him, which his Reafon could not
comprehend, then Reafon itfelf fubmitted
to that Revelation, believed the word of a
fpeakingGod, and refign'd the Throne to
Faith. His Natural Powers had no uneafy

Con-

Sertn.T. to Chriflianity. 25

Conteft, there was no Civil War nor Re-
bellion amongft them to interrupt his Hap*
pinefs.

And thus fhall it be again, but in a more
glorious manner, when we are rais'd from
all the Ruins of our fallen State, and Eter-
nal Life is made compleat in Heaven.

But before we arrive at that final Glory,
the fame fort of Happinefs is begun in every
Believer iri a State of Grace. Thefe are
the Buildings of Eternal Life, the Earnefts
and the- Pledges of the perfed Bleflfednefs
which we hope for ; and this writes from
our Faith in the Son of God. For when
we have attained a good Hope of forgiving
Grace through the Blood of Chvift, and be-
lieve that we are beloved of God our Mar-
ker, what have we then to do but to abide
in his Love? We learn to defpife thofe
tempting Obje&s that would awaken our
intemperate PafTions, and walk onward in
peace and pleafure towards our compleat
Felicity. For fince God is become our
God through the Mediation of his Son, we
have no need to feek the meaner Delights
of Senfe and Appetite, becaufe we pofllTs
the fupreme. We have the Son of God
himfelf for our Leader and Example, and he
that believes on the Son of God, walks as he
alfo walked.

Befides thefe Moral ot Perfuafive Helps
that belong to the Chriftian Lite, we have

C alfo

26 The Inward Witnefs, &c. Serm . f •

alfo the Spirit of God given to reform our
Natures, to put all our mifplaced and dis-
jointed Powers into their proper Order
again, and to maintain this Divine Harmo-
ny and Peace, "Tis the blefled Spirit that
inclines Reafon to fubmit to Faith, and
makes the lower Faculties fubmit to Rea-
fon, and obey the Will of our Maker, and
then gives us the pleafure of it. And if at
any time through the power of Tempta-
tion, the Violence of Appetite, and the
Jmperfe&ion of Grace, this blefled Har-
mony and Order be difturbed, and this
Pleafure interrupted ; the Soul of the Chri-
stian is never eafy till it rife again by Re-
pentance, and recur to the Son of God, to
ietch new and vigorous Supplies of the Spi-
rit, and of this Eternal Life from him, and
thereby it regains its Peace and Pleafure.

But thefe Thoughts naturally lead me
en to the Second Part of this Subjed, (viz,.)
Jiolinefs.

Thus much fhall fuffice therefore con-
cerning the firft part of Eternal Life, which
confifts in Hapfinefs, (viz,.) Pardon of Sin,
Peace of Confcience, the Favour of God, the
Senfe of his Love, and the pleafurable Har-
mony of our Natural Powers. Thefe are
found in true Believers, and this is a noble
Witnefs to ChrifUanity to prove it Divine.

SER-

C *7l

Sermon II

The Inward Witnefs to Chriftianity,

1 Ep. John v. 10.

He that belkveth on the Son of Gody

hath the Witnefs in himfelf

The Second Part.

!HEN fuch a Text as this is
named for the Foundation of
Difcourfe, fome nicer Hearers
begin togrow jealous that the
Preacher is entering into My-
Jiery and inward Light ,and they
expeft to hear no clear and folid Reafoning,
nor any Juftnefs of 'Thought. Thus blinded
by their own Prejudices/ they prevent their
Improvement by the Miniftry of the Word ;
ancLpecaufe they have heard the Experiences
oturfiftians wittily ridiculed, they refolve to
believe that nothing of Experimental Reli-
gion can be juftified to ft rid Reafon, or have
any thing to do with Argument.

C z But

s3 The Inward Witnefs Serm.IL

But how impious, and how unreasonable
a Fancy this is, will fufficiently appear, if it
can be proved that every true Chriftian has
a mod rational and unconteftable Evidence
of the Truth of his Religion, drawn from
the Change that is hereby made in his own
Heart. If it can once be made evident
that Eternal Life is begun in every Soul
that believes in Jefus Chrift, this will con-
firm Chriftianity with a high Hand, and
confute the wicked Scandal for ever.

I have begun this Attempt in the firjl
Difcourfe, and have ihown that Eternal
Life is compofed of two Parts, (viz,.) Holi~
nefs and Happinefs.

The Happinefs of it confifts in a jufl and
comfortable Senfe of the Fcrgivenefs of Sin, and
a lively Hope and, Perfuafun of the fpecial
Love of God, and the delightful Harmony of uU
the Natural Powers, (viz.) Reafon> Conference ,
the Will, and the Prffivns. Where thefe arc
found, Heaven is begun ; Eternal Life has
taken pofleffion of the -Soul : and this evi-
dently proves the DcSrine that effected it
to be Divine.

Now if an Atheifl, a Heathen, or a Jew9
fhould cavil and fay, * Are not all your
u Hopes mere Preemption ? Are not Jfcur
<c Senfe and Perfuafion of the Love of God
<c mere Delufions of Fancy, and Raptures of
<c warm Imagination, without any Ground
* or fclid Foundation of Rcafon ?" The

Chrijlian

Serm.IL to Chriflumity. 29

Chriftian may boldly refute fuch Sufpicion?.
Thefe are no vain Tranfports, no foolifh
Vifions of Hope and Joy, becaufe as high
and glorious as my Comforts and my Ex-
pectations are, they are built on a due
Apprehension of the Juftice of God, as well
as his Mercy ; I have no hopes of Pardon
by Jefus Ckrift, but what are fupported by
the Righteoulnefs and Truth of God, as
well as iiis Goodnefs : for in this way of
Salvation, offended Juftice is fatisfy'd to
the full, and Mercy can exert itfelt in full
Glory, without the leaft Difhonour or Re-
flection on the Uriel Righteoufnefs of God..
God is juft in tfa J unification of a Sinner
this way, he is faithful and juft to forgive us
cur Sins, and to cleanfe us from all Unrigb-
teoufnefs j 1 John i. 9.

Befides, fays the Chriftian, the Change
wrought in me is real, and not imaginary i
I am quite another Creature than once I
wras ; the feveral Powers of my Nature,
that were wont to be in perpetual War,
now enjoy a peaceful Harmony, and my
Soul feels the Pleafure and the Divine
Peace. My ftriefceft and fevered Reafon
approves the Change, and owns it to be
Dfvine.

And thus I am led onward to fpeak of

the other Part of Eternal Life, and that is

Holinefs. This alfo is found in believing

C 3 Souls,

3<d The Inward Witnefs Serm. II.

Souls, and becomes an Evidence of the
Truth of the Gofpel.

Holiness may be defcribed by thefe five
neceflary Ingredients of it.

i. An Averfion to, and Hatred of all Sin,

2. A Contempt of the prefent World, in
comparifon of the future.

3. A Delight in the Worfhip and Soci-
ety of God.

4. Zeal and A&ivity in his Service.

5. A hearty Love to Fellow-Creatures,
and more efpecially to Fellow-Saints.

I fhall difcourfe of each of thefe particu-
larly, and fhow that Eternal Life confifts
in them, and this Eternal Life is found in
Believers.

1. Holinefs confifts in an Avevjion toy and
Hatred of all Sin. This is compleat in Hea-
ven, and without this Heaven cannot be
compleat. Into Heaven there enters nothing
that defiles, Rev. xxi. 27. Every Inhabitant
there is compleatly averfe to all Iniquity,
and hates every thing that difpleafes God ;
for nothing but perfect Obedience is found
there : the Spirits of the Juft are there
made perfeEl, Heb. xii. 23. Now this in a
meafure and degree is found in Believers
here, for he that abidetb in Chrifty finneth not,
1 John iii. 6. He cannot fin with a full
purpofe of Heart ; he that is born of God
cannot fin with Conftancy and Greedinefs,
as others do that are only born of Flefh and

Blood :

Serm.IL to Chriftianity* ft

Blood : he cannot fin without an inward
fincere Reluftancy, without the Combat of
the Spirit againft the Flefh : he doth not
make a Trade of Sin, finning is not his
Bufinefs, his Delight, and Pleafure. This
is a blefled Teftimony of the Truth of the
Gofpel, Ails xv. 9. That Faith in the Son
of God purifies the Heart.

Every Chriftian has an averfion to air
Sin : if he chufes fome Sins, to continue in?
them, and hates other Iniquities, he can
never be faid to be a true Believer in Cbrifc
and to have the Work of Faith in Sincerity
wrought in his Heart.

Other Religions have profefled an Aver-
fion to fome Sins, but indulged others*
Some make Cruelty a part of their Duty,
and require the facrificing of Mankind to
appeafe the Anger of their Gods ; a bloody
and impious Practice, as well as a vain
and fruitlefs one ! Some forbid Mur-
der, but allow and encourage variety of
Uncleannefs, and make that a pan of their
Worfhip. Other Profeffions have forbid
wanton Practices, and commended Chaftity;
but they indulge Refentment and Revenge,
as a neceffary part of the Character of a
Warrior, or a Great Man. Carnal and fen-
fual Lufts have been oppofed and hated by
fome of the old Philofophers, but fpiritual
Iniquities have hereby been promoted.
Pride has hereby been wonderfully increa-
C 4 fedr

92 Tlje Inward Witnefs Serm. IL
fed, and none of them can excufe them-
felves from thofe Sins which make Men very
like Satan, altho* they are freed from the
Brutality of fenfual Lulls. But the bufinefs
of the Gofpel of Chrift is to keep Men from
committing any kind of Sins whatfoever.

Other Religions have changed one Lull
for another ; but die Religion of Chrift for-
t bids all- manner of Iniquity, and changes
the whole Nature into Holinefs. Christi-
anity refines the Soul in all the Powers of
it, and inclines us to the Duties both of the
firft and fecond Table : it writes the Law
of Gcd in the Heart, and brings the Soui
to a fweet Compliance therewith. All the
Affections are renewed, all old things are
done awayy and all things are become new : he
that is in Chrift is a new Creature ; he has
crucified the Flejh with its AffeBions and Luftf*
2. Cor. v. 17. Gal. v. 24.

Surely there is a Spirit and Power that
accompanies the Religion of our Lord Je-
fusy fuch as other Religions know not ; and
this was manifeft abundantly in the primi-
tive Chriftians, when thofe Wretches were
converted, whofe Names wrere once writ-
ten in that black Catalogue that the Apo-
ftle fpeaks of 1 Corinth, vi. 9, when they,
by the Light of the Gofpel, were purified,,
were purged from their Defilements, and
were made new Creatures. The Apoftle
GQuld appeal to the Corinthian Church, and

fay,

Serm. TL to Clrifzianitf. 5 3

fay, fo vile and filthy ivere fome of ycu, but
ye are wafoed, but ye are jufiified, but je are
fanElified in the None of the Lord Jcfiis, and -
by the Spirit of our God : Not in the N&mes
of other Gods, and other Religions, but
in the Name of the Lord Jefus, and by the
Spirit of our Gcd. Philofophy was raifed to •
a great height in the City of Corinth ; it
was almoft enough for a Man to be accoun-
ted learned, to have been in that City, and
to have known a little of the Cuftoms of it : :
yet all their Learning was not fufficient to
reform them, for they were a profligate and
lewd People -dill. But the Religion of our "
Lord Jefus Chrifty breaking in upon their '
Souls, purified, refined them, and made
fuch an alteration in them, that the World i
beheld, and vere amazed at the furprizing
Change. They thought it ftrange that the *
Chriftians would not run with them to the fame '
Excefs of Riot : they were aftcnifhed to fee
a Drunkard at once turn fober and tempe- -
rate; a lewd unclean Wretch, .by hearing;
the Gofpel, become a Profeilbr and an Ex-
ample of Chaftity ; a cruel and paflionate '
Temper made calm, and kind, and forgiv-
ing; a Swine forfake the Mire, and put":
on the nature of a cleanly Animal ; a Dog
or a Lion changed into a Lamb. This >
wrought Convi&ion with Power; this was •
Miracle and Demonftratioiv; this witnefled
the Truth and Divinity of the Gofpel of
C j O

54 ive inwara vvtvnejs Derm.n,

Chrift beyond all Contradiction or Doubt.

2. A Holy Contempt of this World, is another
part of Heaven ; a Difregard of temporal
things raifed by the fight of things eternal.

If we look upwards to Heaven, we fhall
behold there all the Inhabitants looking
down with a facred Contempt upon the
Trifles, Amufements, Bufinefles and Cares
of this prefent Life, that engrofs our Af-
fections, awaken our Defires, fill our
Hearts with Pleafure or Pain, and our
Flefh with conftant Labour. With what
holy Scorn do you think thofe Souls, who
are difmiffed from Flefh, look down upon
the Hurries and Buftles of this prefent State,
in which we are engaged ? They dwell
in the full fight of thofe Glories which
they hoped for here on Earth, and their in-
timate Acquaintance with the Pleafures of
that upper World, and the Divine Senfa-
tions that are raifed in them there, make
them contemn all the Pleafures of this
State, and every thing below Heaven.
This is a part of eternal Life, this belongs
in fome degree to every Believer , for he is
not a Believer that is not got above this
World in a good meafure ; he is not a
Chriftian, who is not weaned, in fome de-
gree, from this World : For this is cur Vie-
wy whereby we overcome the World, even our
Faith ; i John v. 4. He that is km of God,
overcomes the World ; he that believes in Je-

fus,

Serm. II. to Cimflianity. $ $

fus, is born of God: Whence the Argu-
ment is plain, he that believes in Jefus, the
Son of God, overcomes this prefent World.
And where Chriftianity is raifed to a good
degree of Life and Power in the Soul, there
we fee the Chriftian got near to Heaven :
he is, as it were, a Fellow for Angels, a
fit Companion for the Spirits of the Jufi
made perfeft. The Affairs of this Life are
beneath his beft Defires and his Hopes ; he
engages his Hand in them fo far, as God
his Father appoints his Duty ; but he longs
for the upper World, where his Hopes are
gone before : " When lhall I be entirely
6 difmiffed from this Labour and Toil?
<c The gaudy Pleafures this World enter-
<c tains me with, are no Entertainments to
" me ; I am weaned from them, I am born
u from above." This is the Language of
that Faith that overcomes the Worlds
And Faith, where it is wrought in truth
in the Soul, hath, in fome meafure, this
Effeft ; and where it fhines in its Bright-
nefs, it hath, in a great degree, this fublime
Grace accompanying it ,• or rather, (lhall I
fay ? ) this piece of Heavenly Glory.

Pain and Sicknefs, Poverty and Reproach,
Sorrow and Death itfelf have been contemned
by thofe that have believed in Chrifl Jefus,
with much more Honour to Chriftianity than
ever was brought to other Religions by the
fame Profeflion, and the fame Pra&ice.

Other

$& Ive inward mtnejs berm.lL

Other Religions have, in fome degree,.
promifed a Contempt of the World, a Con-
tempt of Sicknefs, and Pain,, and Death ; but
then it hath been only here and there a Per—
fon of a hardier Mould of Body; here and
there one in an Age, or one in a Nation,
who, by a Firmnefs of natural Spirits, an
obftinate Refolution, attained by much La—
hour of Meditation, and Toil of Thought,
hath got above the World, and above
Death. But our Religion boafts of its
Hundreds and Thoufands, and that not on-
ly thofe who had firmer natural Spirits, or
hjave been skilled in Thought and Medita-
tion, and abfent from fenfual things by
Philofcphy and intelle&ual Exercifes ; but
the feebleft of Mankind, the weak things
of this World, the foolifh and the young,
the Infant (as it w:ere) in years, and the fee-
ble Sex, have been made to contemn this
World, and thePleafures of it, the Hopes,
and the Sorrows, Pain, and Death. They
have learnt to live above all the enticing Joys
and affrighting Terrors of this prefent
State, that is, to live near to Heaven : So
that whatfoever Religion pretends to a.
competition with ours, it falls vaftly fhort
i-n this refpeft, in raifing the Affe&ions a-
bove the World, above the Joys and Fears
of the prefent Life.-

Again, if we confider what Motives have
argued the Minds of Men to the Con-
tempt;

Serm.IL to Chrifliantty. 57

tempt of the World, we fhall find the Re*
ligion of Cbrifi Jefus is far fuperior to all in
this refped.

Other Religions have -taught Men to
defpife the Good things of this World, and
to be unconcerned about the Evils of it,
in a mere Romantick way : Such was the
Stoical Do&rine, denying Health and
Wealth, Sleep and Safety to have any Good*
nefs in them; and profefling that Pain, -Po-
verty, Sicknefs, Want, Hunger, and
Shame were no Evils; and upon this ac-
count they taught their Difciples to be
unfollicitous about the one or the other,
becaufe they were neither Good nor Evil.
Thus, while they change the ufe of words,
they would make Stocks and Stones of us,
rather than intelligent and holy D'efpifers*
of fenfible things ; but the Chrifiian Doc-
trine teaches us to contemn both the good
and evil things of Senfe and Time, by the
Expectation and Profpeft of the invifible
and eternal World, where both the good
and evil things are of infinitely greater im-
portance : So our Saviour preaches, Mat.
vi. 19, 20. Lay not up for yourf elves Treafures
upon Earthy ivUre Moth and Rufl does cor-
rupt, and ivh.re 'Thieves break though and
fieal ; but lay up for your f elves Treafures in*
Heaven^ where neither Moth nor Rufl doth
corrupt, and where Thieves do not break through
nor Jleal . Pluck out a right Eye, cut of a

right

3 8 The Inward Witnefs Ser m . II.

right Hand on Earth, left, fparing thefe,
thy whole Body be caft into Hell, where the
gnawing Worm dies not, and the Fire is not
quenched > Mat. v. 2p, 30. Mark ix. 43, &c.
And the Affti&ions, as well as the Com-
forts of Life, are contemned and fur-
mounted by the Spirit of a Chriftian, upon
the fame noble Principles, Rom. viii. 18.
He reckons that the Sufferings of this prefent time
are not worthy to be compared with the Glory
which /haB be revealed in us ; and therefore he
endures the Crofs, and defpifes the Shame,
following the Divine Example of Chrift.

Other Do&rines have endeavoured ta
raife the Minds of Men above the Sollici-
tudes or Cares of this Life upon mean and*
bafe Principles, unworthy of human Na-
ture, denying the Immortality of the Soulr
and the Life to come. Thus the Epicu-
reans would raife the Profeffors of their.
Religion above the Fears of Death, by af-
furing them, that after' Death there was
nothing ; that the Soul and Body died to-
gether, were blended in the Duft, and
were for ever loft in one Grave : But, on
the other hand, the Religion of Chrift
gives us a View of things beyond the.
Grave, infures a Refurreftion to us, brings
Life and Immortality to Light by the
Gofpel, by Chrift Jefus, who, together with.
the Father, is originally poffeflfed of eter-
9al Life, and thus leads us on to a glorious

Con*

Serm. II. toChrifiianky. 39

Contempt of this prefent World of Vanity :
For our light Affliction, which is but for a mo~
ment, worketh for us a far more exceeding and
eternal weight of Glory : While we look not at
the things which are feeny but at the things which
arenotfeenifor the things which are feen, are
temporal', but the things which are net feen, are
eternal For, we know, that if our earthly Houfe
of this 'Tabernacle were d/Jfolved, we have a Buil-
ding of God, an Houfe nut made with Hands y
eternal in the Heavens. 2 Cor. iv. ult. & v. 1.

Other Profeffions taught their Followers
not lo much to contemn Riches and Plea-
fures, as to exchange them for Fame, and
Glory, and publick Applaufe ; and this they
lived upon as their chief Good. Moft of the
Philofophers may be charged with this juft
Accufation, and Cicero, that great Philofo-
pher, in a notorious degree ; but the Chri-
stian both labours and fuffers Reproach, becaufe
he trufts in the living God, and has the Promife
of the Life to come ; i-Tim. iv. 8, 10. he goes
through the Tryal of cruel Mcckings, as well as
Scourgings and Torture, that he may obtain a bet-
ter RefurreSiion ; Heb. xi. 3 5, 3 6. He negle&s
his Eafe and his Honours together, and de-
fpifes Fame as well as Pleafure and Riches,
and all mortal Defirables, when they fland
in competition with his immortal Hopes.

Others have defpifed the Grandure and
Pomp of Life, and thrown their Money
into the Sea ; but inftead of exalting them-

felves

40 The Inward Witnefs Serm. IL

felves above Men, they have negle&ed all the
neceflary Duties and Decencies of Life ;
they have lived, as it were, in common
with their Fellow-Animals of the Earth,
and degraded themfelves to the Rank and
Level of brute Beafts ; fuch were the Cynkk
Philofophers : But the Chriftian is diligent
and a&ive in all Services to God and Man,
and fulfils the Duties of his prefent State
with Honour, while he lives upon the Hope
of Futures and Invifibles.

Thus if we confider either the Degree
of this part of Holinefs, (viz,.) the Contempt
of the World, if we confider the Reafons
upon which it is founded, or how far this
Contempt cf the World has prevailed among
the generality of Chriftians ; we fhall find
the Gofpel hath infinitely the advantage of
all other Dodrincs, of all other Religions.

To fee a Man railed above this World, ,
and yet exercifed in all the Duties of Life j
to fee him live with a holy Superiority to
all things below Heaven, and yet fulfilling
all his relative Duties among Men with dili-
gence ; to fee a Man ready every moment
to be gone from this World, and yet content
to flay here as long as his heavenly Father
pleafes, under the Troubles, and Burdens,
and Agonies of this Life too; this (hows the
Religion to be Divine, and from Heaven:
He that believes, has this IVitnefs in himfelf ;
and where "'Faith rifes high, this- Witnefs
appears evident and glorious., 3. Ano-

Serm.II. to Chrifiiahity. 41

3. Another part of the Holinefs of eter-
nal Life, confiits in a Delight in the Wovfhip
and Enjoyment of God. This is perfeft in
Heaven, this is eternal Life: Rev. vii. 5,
They are before the 'Throne of God night and day,
that is perpetually, and ferve him there in his
Temple. Now the Chriftian Religion attains
this end in a good meafure * it brings the
Soul to delight in Divine Worfhip and Con-
verfe with God, which no mere human Re-
ligion could ever do : For fince no human
Religion could ever teach an awakened Sin-
ner how he might appear in the Prefence of
a Holy God with Ailurance and Comforr,
no other Religion could make a Soul delight
in the Worfliip of God. We can never de-
light in drawing near to God, that hath in-
finite Vengeance In him. while we know not
but he will pour that Vengeance out upon
us ; we fly far from him, unlefs we have fome
good, ground of Hope, that he will forgive
us our Iniquities, and receive us into his Fa-
vour. Now fince there is no other Doc-
trine, that fhews us how our Sins may be
forgiven, or how the Favour of God may
be attained ; there is no other Religion can
allure or draw us into the Prefence of God
with pleafure : Heb. x. 19, 20. Let us draw
near, and worfhip the Father, in full AJfu-
ranee and Confidence, that he will accept
our Perfons and our Worfhip, fince we have
fuch an High-Prieft to introduce us with
5 Ac-

42 Tloe Inward Witnefs Serm. IL

Acceptance ; fince, by his Flefh and Incar-
nation, he has made a way for us to come
into the Prefence of God with Satisfaction
and Pleafure, therefore let us draw near and
worfhip him. The Influence of this Argu-
ment has been found by Chriftians, by every
Chriftian ; for there is not one that hath be-
lieved in Chrift, but has had this Witnefs in
himfelf. There is a fweet Serenity and
Calmnefs of Spirit belongs to the Souls of
thofe in whom Faith is lively and ftrong,
even when they ftand before God, tho he be
a God of Terror and Vengeance to Sinners r
for they know Jefus is their Atonement, their
Introducer, their Peace ; and therefore they
love to draw near him as a God reconciled,
they rejoice in him as their higheftHappinefs,
Other Profeflions of Men, when they a-
bandoned fenfual Pleafures, and the Vanities
of this World, yet taught them that their
Happinefs muft flow from themfelves, and
made their own Virtues their Heaven, with-
out any regard to God. Thefe Philosophers
were felf- Sufficient, full of themfelves, and
they were fo far from making their Rivers of
Pleafure to flow from the Right-Hand of God,
that they even denied their Dependence up-
on him in this refpeft ; and they fuppofed
their Wife-men to be equal with God, deri-
ving all their Bleflednefs from within them-
felves. But Chriftianity leads the Soul out
of itfelf to God, as it gives a clearer and

larger

Serm.lL to Chrifllanity. 4$

larger Knowledge of God himfelf, in his
felicitating Perfe&ions, than the Heathens
could ever attain ; it aflfures us, that being
near to God is our Heaven, and the Sight of
him is our Happinefs, as well as provides a
new and living way of Accefs to him, thro
the Death and Refurre&ion of Jefus Chrift :
therefore the Believer rejoices in all Oppor-
tunities of drawing near to God, for 'tis
the beginning of his Heaven, and his De-
light in it is an inward and powerful Wit*
nefs to the Truth of his Religion.

4. Zeal and ABivity for the Service of God
is another part of Heaven, another part of
eternal Life, and the Holinefs of it. We
have abundant reafon to believe that Hea-
ven is not a State of mere Enjoy menr, un-
a&ive and idle ; but a State of Service and
Activity for that God whofe we are, and
from whom we have received infinite Fa-
vours. The -Angels in Heaven are fwift
Meflengers to perform the Will of their
God, Pfal ciii. 20, 21. The Spirits ofJ:ft
Men made perfect are like Angels. They do
the Will of God as a Pattern for us on
Earth ; for we are taught to pray that his
Will may be done on Earth as it is in Heavejb
What particular Services they are employed
in of God, we know not ; but that they are
for ever zealous in thofe Services which God
employs them in, we doubt not, we cannot
disbelieve. And this active Zeal in the Ser-
vice

44 i be inward Witnejs berm. IT.
vice of God, and Purfuit of his Glory, is the
very Temper and Practice of tne true Chri-
ftian i and that not only in fome more im-
portant Enterprizes, but in the common
Aftions of Life : Whether he eat or drink, or
whatfoever he does, he makes it his Rule of
Life to do all to the Glory of God ; j Cor. x. 3 1.

Now this fublime Zeal, this noble Acti-
vity for the' Service of God and his Glory,
was not found among the Profeflbrs of
other Religions. To glorify God, was not
their Aim and End : thofe that rofe higheft
among the old Philofophers, had not fet
their Aim and End right 1 They that knew
God, glorified him not as God, Rom. i. 21.
They did not make the Glory of God the
great Defign of their Aftions : it was not
Zeal for God that animated them to purfue \
Virtue, but merely their own Ends, their
own Satisfa&ion or Eafe, or the Vanity of
their own Minds, Pride and Attempt of
Superiority above other Men ; or, at beft,
their Motives of Aftion were the Reafona-
blenefs of Vertue, and the Benefit of it to
themfelves and their Fellow-Citizens. But
the Glory of God is the Aim of Chriftians,
and the End of every true Believer: he
has fome degree of Zeal for the Honour of
God, and therefore is aftive in thofe Duties
-which God propofes to him.

When wc fee a Perfon regardlefs of all
his Self-Interefls in the World, and at the

fame

Serm. II. to Chipcianltf. 45 x

fame time purfuing the Honour of an invi-
fible God, following hard after the Glory
of that God that his flefhly Eyes have not
feen; we may fay he has fcmething above
what meer corrupt Nature leads him to, or
imprefles upon him. The Believer has this
Witnefs in himfelf, Zeal and Activity for the
Glory of God in the World.

The Laft thing that goes to make up
Holinefs, is a hearty Love to all Men, and
efpecially te the Saints. This is a noble In-
gredient of Eternal Life 1 this is a Divine
and Heavenly Temper ; this is a beautiful
part of the Image of God communicated
to the Soul of Man. That God who is the
Original and Foundation of Eternal Lffft,
is a glorious Pattern of this Love; he
makes his Sun to rife, and his Rain to fa
the Juft and the Unjufl, and le'dvts not himftlf
without Witnefs of hir Divinity, by filling
the Hearts of Men itiih . Focd and Gladnefs :
fee Nlatth. v. 45. Acts xiv. 17. He fllowS
his Love to Enemies and Rebels, in for-
giving millions of Offences, and pardoning
Crimes of the largeft Size and deepeft Ag-
gravations, and he loves his Saints with
peculiar Tendernefs. Our Lord Jefus Chrift
who is alfo the true Ged and Eternal Lij'ey
came down from Heaven to exemplify this
Divine Love. 'Twas his Love to Mankind
that perfuaded him to put on Flefh and
Blood, and prevailed with him to fuflfer

Pains,

46 The Inward Witnejs Serin. II.

Pains, Agonies, and Death, that his Ene-
mies might obtain Salvation and Life. O
glorious Example of Love ! Now this is
in fome meafure wrought into the Make
of every true Chriftian, and imitated in the
Practice of every Believer : he is obliged
by one of the chief Rules of his Religion to
love his Neighbour as himfelf; that is, to do
that to others, which he thinks juft and rea-
fonable that they fjoould do to himy Matt. xxii.
39. Luke vi. 31. He is bound to forgive
freely thofe that offend him, as he hopes for
Forgivenefs of his Offences againft God,
Matt. vi. 14, 15. He rejoices in the Wel-
fare of his Fellow-Creatures, without re-
pining : He loves his Enemies, does good to
them that hate him, blejfes thofe that curfe
himy and prays for his Perfecutors and fpiteful
Foes ; Luke vi. 27. He pities all that are
miferable, but takes a peculiar Delight in
his Fellow-Chriftians ,• (the Chriftians mufl
be known by this, that they love one another.)
He does good to all, but efpecially to the Hou/Jjold
of Faith, Gah vi. 10.

Other Religions know nothing of fo ge-
nerous and diffufive a Love ; the Men of
Heathenifm were hateful, and hating one ano-
ther, and fpent their Life in Malice and En-
vy, Tit. iii. 3. They did not fo much as
afpire to fo divine a Virtue as the Love of
Enemies-, this is the noble Singularity of
our Gofpcl. The Heathen Profeffions en-
couraged

Serm.IL to Chriftianity. 47

couraged Revenge, and made it one Ingre-
dient of a Hero : but Envy and Malice,
Wrath and Revenge, mud be banifhed
from the Heart and Pra&ice of a Chriftian,
to whom the Kindnefs and Love of God our
Saviour has appeared ; thefe Vices muft ft and
aloof from the Saint, and thus bear a Tes-
timony to the Truth and Divinity of the
Doctrine of Chi ft.

I grant that every one of thefe Inftances,
and all thefe pans of Eternal Life which I
have now described, are not to be found
equally in all Believers ; nor are they in
every Believer in a very eminent and evi-
dent degree. But if we take all of them to-
gether, Pardon of Sin, Peace of Confcience,
the Favour of God, and a Senfe of his Love,
a pleafurable Harmony of all our Powers,
an Averfion to all Sin, and Hatred of every
Iniquity, a holy Contempt of this World,
in the Pleafures, as well as in the Pains and
Sorrows of it ; Delight in the Worfliip of
God, and Defire after his Enjoyment; Zeal
and Activity in Service for God, with a fin-
cere Aim for his Glory, and a hearty Love
to Fellow-Creatures and Fellow-Chriftians :
I fay, if we join all thefe together, we fhall
find that the Cfcriftian Religion has a Wit-
nefs far fuperibr to all other Do&rines that
ever pretended to Divinity. We fhall find
that every Believer has fomething of all
thele Qualities wrought in his Heart, and

it

4<? The Inward Witnefs Ser m . II.

it is exemplified in his Life. Truly, where
none of thefe are found, that Perfon cannot
profefs himfelf a Chriftian with any juft
ground of Hope ; where there is not fuch
a Witnefs as this to the Truth of Chrifti-
anity, where there is not this Eternal Life
begun in fome fenfible meafure and manner,
that Perfon 9s Profeffion of Chriftianity is but
vain j and his Practice and his Courfe con-
tradict the Words of his Lips, when he
pronounces himfelf a Believer in the Son of
God.

I might here take notice that the Three
that bear Witnefs on Earth to the Truth of
the Gofpel, (viz*.) the Spirit, the Water, and
the Bleed, may be expounded agreeably to
the foregoing Difcourfe. The Blood may
fignify the Pacification of a guilty Con-
ference by the atoning Blood of Chrift.
The Water may intend the Sanftification
and purifying of our Natures from finful
Appetites and Pra&ices, as by the wafhing
oi Water : and the Spirit may imply that
efficacious Influence which a Believer re-
ceives from the Holy Spirit, both toward
the Pacification of his Confcience, and the
Purification of his Soul. All thefe witnefs
to the Truth of Chriftianity ; tho others
are of opinion, that the Spirit in his miracu-
lous Operations, the Water, or Purity of
the Nature and Life of Chrijl, and the
Bloody or his violent Death, tad the Atten-
dants

Serm.II. to Chrifiianh 49

dants on it, are the Three Witneffes on
Earth which the Apoftle defigns : nor can
I abfolutely determine which is the right.

Before I conclude, I would lay dowa
one Caution and one Rejection.

The Caution is this : Tnat tho I exclude
all Human Religions from the Honovr,
Power, and glorious Effects" of Ghriftiaurvfy
as being utterly uncapable of them, yet the
yexvijb Religion, and that of the antlenc
Patriarchs, which were Divine, are not
hereby totally excluded from this Honour,
and thefe Cnara&ers, but only in part :
for there were many Souls in whom thefe
Beginnings of Eternal Life were wrought
under thofe Difpenfations 5 but not with
that Glory and Evidence as under the
Chrjjlian. And indeed Judaifm was but
a fort of Infant- Chyifli unity, a vailed Gofpeh
The Chriftian Religion is Judaifm fulfilled,
or die Gofpel (landing in open Light. All
that Hvliuefs and Hapfimfs which was found
among the Jews or Patriarchs, is entirely
owing to Chrift and his Gofpel, to the Sa-
crifice, and the Spirit, and Grace of jfefuf%
which were typify 'd by their Legal Atone-
ments, and Blood, Sprinklings and Walk-
ings ; and which wrought powerfully this
Divine Life in their Souls, thro all thofe
Types, but with feebler Conviction, ami
in a fainter Light.

£> Bo

50 The Inward Wittfefs Serm. II.

Befides, it fhould be obferved here alfo,
that fince the Chriflian Religion has received
its full Authority and Divine Eftablifhment,
the Jewifi Difpenfation ceafes, and is no
longer owned, or aided by the Spirit of
God, to produce thefe wonderful Effe&s.
The Types and Shadows of that Stare
have now no power to fpeak Peace and
Pardon to the guilty Soul, or to purify our
finful Natures, and begin Eternal Life in
them. Thefe are abolifh'd by Divine Ap-
, pointment, and God will bear vvitnefs to
them no more. T'hey who confefs not that
yefus Chrifi is come in the Flefi, are Deceivers,
John Ep. ii. 7. He that hath not the Son of God
hath not Life, 1 John v. 12. So that the
Do&rine of Chrifi is the only Religion
<which we know of, that is pra&ifed in the
World, that has had the (lamp of Divine
Authority above iixteen hundred Years :
and as there have been multitudes of Wit-
neiles to the truth of it, multitudes of Souls
in the firft, and all the fucceeding Ages,
who have felt Eternal Life wrought in them
by the power of this Gofpel, fo there is no
other Religion ever fince can produce and
fhow fuch Divine Teftimony \ for there is
Salvation in no other Name, Ads iv. 12.

The only Relledion I fhall make, is this :
We may derive hence a fohd and infallible Rule
for SelfExaminatien, whether we are Chrifi ans
or no. Have we in our felves this Divine

\Vit<

Serm. IT. to ChrifHanity, <; i

Witnefs of our Chriltianity ? Have we
Eternal Life wrought in our own Hearts ?
Have we derived Peace of Conscience, and
any Hope of pardoning Grace, by trufting
in the Son of God ? Have we found any
Satisfaction of Soul in drawing near to God
by Jefns the Mediator ? Do we find a fin-
cere Love to God kindled in our Souls by
the Hope of his fpecial Favour ? Is there
any thing of the Holinefs or Happinefs of
the heavenly State begun within us? Have
we an Averfion to all Sin in fome degree
anfwerable to what the Saints and Angels
have in Heaven ? Have we a holy Contempt
of this World ? Have we overcome the World
as thofe luho believe that Jefus is the Son of
God, and have put their Truft in him ?
Do we live above it, as thofe that are
writhin fight of Eternal Blefiedneis ? Are
we come to Mount Sion, the City of the living
God, to the innumerable Company of Angels9
and the Church of the Fir ft- born, &c. in this
refpect ? Do we look down upon the tempt-
ing Vanities of this Life with a facred
Difdain, fomething like thofe that dwell
on high in the full Pofleflion of Life Eter-
nal ? Is there any Similitude between our
Lite and theirs, between our Hearts and
theirs? Do we delight in the Worfhip of
God ? Is his Prefence our Joy ? Is his En-
joyment the Objed of our Defires ? Are
we zealous for his Service ? Are our Aims
D z fet

5 2 Tie Tnvoard Witnefs, &c. Serin . tf .

fee fcr his Glory ? Are we active in the
tiifcharge of the Duties that he hath ap-
pointed to us, and the feveral Provinces of
Service that he has ordained us to be en-
raged in, in this World ? Do we do the
Will of cur heavenly Father on Earth, in
feme n eafure as it is done in Heaven ?
How Hand our Hearts afte&ed toward cur
Fellow -Creatures ? Do we love our Neigh-
bour, by dealing with him as we defire he
fhould deal -with us ? Can we forgive Ene-
mies ? Do we rejoice in the Welfare of
others without Envy, and tale- delight in
the Holinefs and Peace of our Fellow-Crea-
tures, and give the poor and mean Follow-
ers of Chrjfty a large fhare in our Hearts
and kindeft Afteftions ? If this be the Cha-
racter and Temper of our Spirits, and this
the Conduft of our Lives, then Eternal Life
is begun in us ; then we may fay to our own
Souls, This is the Record that God bath given
coiice'ining his Sen, that there is Eternal Life
in him : and we are fure we build our
Hopes on a folic! Foundation, for this Life
is already begun in our Hearts, and the
Spirit of God, who has begun this work,
w\\\ carry it on, and make it perfect ia
the Days of Eternity. Amen*

SE£-

[ S3 3

b&^H

S E R M O N III.

The Inward Wicnefe to Ghriftianitv

i Ep. J o hn v, IC.

Hi? *&# folieveth on the Sm of G,Jy
hath the Witnefs in himfelf.

The Third Part.

ANY and glorious are the our-
ward Teftimonies that God has
gi\cn to our Religion, horn in
the days when his Son
dwelt on Earth, and h.
time of the Miniftratioii of the Apo
who followed their blefled Lord. The
Miracles wrought, the Prophecies fulfill'd,
and the various Glories attending the Mi-
ttfftration of the Gofpel, confpire to confirm
D 3 * out

54 Tfo Inward Witnefs Serm. HI.
our Faith ; each of them are Evidences of
the Truth and Divinity of this Do&rine :
and all of them joined together, bear fuch
a Teftimony as cannot be refitted. We
live now in thefe latter days at a long dis-
tance from thofe Seafons wherein thefe
Miracles were wrought, and wherein God
appeared in fo immediate a manner from
Heaven, to witnefs to the Truth of the
Gofpel of his Son; but God has taken care
to furnifh every true fielfever witfi a fuffi-
cient Witnefs of Chriftianity : we are not
left void of evidence at this day. He that
ielievetby hath the Witnefs in himfelf. There .
is an eternal Teftimony given to the Gof-
pel of Chrift in the Heart of every one that
receives it in Truth. There are the Be-
ginnings of that Eternal Life wrought in
the Soul, which the Son of God beftows
on ^11 Believers ; he that hath the Sony hath
Life. The fpiritual Life of a Chriftian runs
into Eternity ; 'tis the fame Divine Tem-
per, the fame peaceful and holy Qualities
of Mind communicated to the Believer here
in the days of Grace, which fliall be fulfil-
led and perfe&ed in the World of Glory :
and this is a bleffed Witnefs to the Truth
of Chriftianity ; it proves with abundant
evidence, that 'tis a Religion fufficient to
fave Souls, for the Salvation is begun in
every Man that receives it.

I

Serm . III. to Chrifiianity. 5 $

I fhall repeat no more of the foregoing
Difcourfes, but proceed immediately to
anfwer the laft Queftion there propofed,
(jviz,.) What fort of iVitnefs tbii is, which *
Faith gives to the Gtfpel of Chrifty and ivbai
are the remarkable Properties of * this 'fifitria
I anfwer,
I. It is a Witoefs that dwells more in
the Heart than in the Head. 'Tis a Teffi-
mony known by being felt and practifed,
and not by mere Reaibning : the greateft
Reafoners may mils of it, for it is a Tefti-
mony written in the Heart ; and upon this
account it has fome Prerogatives above all
the external Arguments for the Truth ck
Chrifiianity. This inward Argument is
always at hand when a Believer is in the
Exercife of his Graces, and acting accor-
ding to his new Nature and Life : 'tis an
Argument that is not loft thro the Weak-
ness of the Brain, the Defeft of the Me-
mory, and long Abfence from Books and
Study, to which other Arguments are lia-
ble; 'tis an Argument that cannot be for-
gotten while true Religion remains in the
Heart, for 'tis graven there in lafting Cha-
racters.

Thofe Words of St. Paul to the Corinthi-
ans, in his 2d Epift. Chap. iii. u 2, 3. have
a reference to our prefent Cafe : Te are ma-
nifeftly declared to be the Efiftk of Chrt'Jl
miniflred by us% written not with Ink, but with
D 4 the

/ 5# The Tm&ard Wifnefs Serm. III.

the Spirit of the living Gcd ; not in Tables of
Stcney but in the fiifhly Tables of the Heart.
We have a Glory in our Religion, that
diftinguifhcs it from, and advances it a-
bove the Jewijh Difpenfation 5 their Law
was written in' Tables of Stone, and af-
terwards Mdfes wrote it out at large. in a
Book : But ye have fomething (fays the
Apoflle) written in your Hearts, that
proves the Tru'th of your Religion, and of
Divine Commiffion, ye who are con-
verted by my Gofpel ; ye Corinthians, who
were once vile as the vileft, and upon
whcfe Souls the Devil, by his Temptations
and by his Power, had infcribed many dark
Characters, and ieemed to feal you over
and mark you to Damnation, ye are now
the Epiftle of Chrift ; ye have thofe difmal
Characters rafed out, and ye have golden
and bright ones infcribed. The Image of
our Lord Jefus Chrift, who is eternal Life,
appears fairly written on your Souls : Ye
are the Epiftle of Chrift • and eternal Life is
Begun in you, and thus the Gofpel witnef-
fes its own Truth and Divinity by an iiv?
ternal Evidence.

The Gofpel of Chrift is like a Seal or
Signet, of fuch inimitable and divine
Graving, that no created Power can coun-
terfeit it ; and when the Spirit of God
has ftamp'd this Gofpel on the Soul, there
are fo many holy and happy Lines drawn

or

Se r m . III. to Chriftiamty. 5 7

or imprefs'd thereby \ fo many facred Signa-
tures and divine Features ftampM on the
Mind, that give certain Evidence both of
a heavenly Signet, and a heavenly Ope-
rator.

A Chriftian, who has well ftudied the i
Doctrines and Proofs of Chriftianity, can
give fufficient Reafons for the Truth ot
them, and for his believing them. He
finds what is fufficiently fatisfaftory, to
confirm his Bel ef in the outward Tedimoi
nies, in the Miracles wrought in
World, and the Prophecies fulfilled : " I .
<c have I in my Underftanding ma-

" ny Arguments and Evidences of 1
Truth of -the Gofpelj and my Reafon
u convinced that it's a Divine Religion.
<c But there is a Miracle wrought in my
Heart, .that is of more efficacy than
this, .and is to me a more convincing.
Proof of 'the; Gofpel of Cbrifl j Eternal -
c Life is begun in me. I find my Con- •
c fcience, that was diilurbed with tfte
Guilt of Sin, eftablifhed in Peace, Upon •
folid hopes of Pardon. I have an Into
in the Love of God, and lively Sen!'
tions of that Love ; I have a Hatred of
all Sin, I live abi ve th
f have a .holy Contempt of the Trl:1es,
u Bufinefles, and Cares of this Life ; I .

light in the Company of hid thac dwells

" in Heaven : I Und in my Soul that I

D - ;; love

5 8 The Inward Wttmfs Serm. III.

iC love him, and love thofe who are like

" him ; I walk, as feeing him, who is in-

<c vifible > I have a Zeal for his Glory, and

" with aftive Diligence I'm employed for

cc the Honour of his Name in the World.

<c Thefe things I find wrought in me by

<c the Gofpel of Cbrift : The Dif cover ies of

cc the Nature and Works of Gcdy by this

c Gofpel, have filled my Soul with holy

: Wonder, and bowed my Spirit down to

. adore him. The Revelations of his ama-

cc z,ing Ccndefcenjicn and Lcve, have raifed

ci and fired my Heart to love him ; the

<x Examples of fnp erlative Piety! meet with

cc in this Gofpel, have excited my holy

*' Imitation ; and the Motives propofed

" here, are fo awful and fo alluring, that

* all my Powers of Hope and Fear are

u joined and engaged to conftrain my Obe-

*' dience to the excellent and divine Pre-

€l cepts of this Religion. I feel that I am

L quite altered from what once I was, I

c am a new Creature, and the Change is

" Divine and Heavenly. There is fome-

u tiring within me, that bears witnefs^

" that my Religion is from God."

II. It is a Witnefs that will, in fome mea-
fnrey appear in the Life, wherefoever it is
written in the Heart : For eternal Life is
an aftive Principle, it will be discovering
and exercifing itfelf. Is it poflible that a
.Man. fliould have the. Pardon of his Sins,,

and

Serm. III. to Chrifiianityl 59

and fweet Peace of Confcience, a Senfe ot
the Love of God, who is an infinite Good,
a joyful Satisfaction in his heavenly Fa-
vour, and manifeft nothing of this in his
AfpeA and Behaviour? That he fhculd
fhow no Serenity of Countenance, no Sweet-
nefs of Temper, no inward Joy ? Is it pof-
fible that he fhould have an utter Averfion
to Sin, a Hatred of all Iniquity in his Heart,
and not make it appear in his Life ? Tha: he
fhould maintain a holy Contempt of this
World, and Scorn of it, in comparifon of
the future Glories that his Eye is fixed upon,
with fo warm a Zeal for God, and fo hearty
a Love to Men ; and not manifeft it to the
World ? Surely his Life will be above,
where his Heart is ; and his Heart will be
in Heaven, where his Treafures are. Our
Converfation is in Heaven, lays the bleiVed
Paul, under the influence of this Religion
and thefe Hopes, Phil. iii. ult.

'Tis true indeed, this is a Teftimony
that cannot be commvni -ated to others, in
the fame meafure and manner that it is felc
by the Perfons that believe. In this refr
it is like the hidden Minna, which none
knows but they tha: talte of it : yet th
that feed upon it daily, will difcover it' in
fome outward Appearances ; as ycu r<
of "Jonathan, in the day when he was faint
in purfuing his Enemies, He tafled cf tic
Honey, and his I. i inlightcned, 1 Sam.

60 The. Inward, fflitnefs Serm. IIL

%\v* 27: Juft fo will it be with the Soul
that hath rafted of the Gofpel of Chrifi,
this Food of eternal Life ; he will difcover
it in his Language, in his Behaviour; and
it's a fhame to tho£e that profefs to be Be-
lievers, that in all things they look fo much
like the Men of this World, and don't dif-
cover it in their Lives, and witnefs what
they have in their Hearts, even the Begin-r
rungs of eternal Life :. If we are the Epiftle
of Chrifti we (hall be, in fome meafure,
known and read of all Men ; 2 Cor. iii. 2, Ji
Ghriftianity in the Soul, eternal Life begun
in the Heart, will be like the fmeet Oint-
ment of ■ the. right Hand, that bewrays itfelf,
and cannot be hid, BrciL xxvii. 16. Ye
Chriftians,.ye are the Light of the Earth,
yc Believers are the Salt of the World ; ye
rcuft not. appear like others, if you would
be like yourfelves ; the Honour of God
your Saviour demands fome fenfihle and
important Difference. Ye mufi not be too
much like the World, if ye mean to give
Glory or Evidence to the Religion of
Gljrift, John ;;v. 19, Rom. xii. 2.

111. Tho this inward Evidence of the
Truth of Ghriftianity be of a fpiritual nar
ttuttj and fp ring from pious Experience,
yet it is a very rational Evidence alfo, and
may be made (tit and. juftifed ta the ftyitl-
eft ReafctK 3T\s no vain, fanciful, and
etothufiaftick Euilfcefs i for while every Iter

lie vex

Serm. TIL to Ghrifiiamt/. 61

liever feels the Argument working ftrong
in his Heart and Sou!, he finds alfo the con-
vincing Force of it upon his Underftanding :
While he feels his inward Powers fweetly
Inclined to Vertue and Holinefs, which
by nature had ftrong Inclinations to Senfua-
lity and Sin, and knows this was wrought
in him purely by the Gofpel of Cbrift ; he
cannot but infer, that muft be a Divine
Principle which has fuch Divine Effefts. He-
know s that he was cnce blind and dead in
Trefpafles and Sins, but now he is awake*
and alive to God and to Righteoufnefs ; he
is born again, he dwells, as it were, in a.
new World, there is a mighty and furpri-
zing Change paft upon him, even from
Death to Life ; and thence he concludes, by
the jufleft Rules of Rcafoning, that it muft
be a Do:trine of Divine Wifdom and Power,
that gave him this blefied Refurre&ion : 5Tis
above and beyond Nature, 'tis a Miracle of
Grace, and none but God could work it.

And this is what I call the inward Wtinefi
of the Spirit of God to the "Truth of the Gcfpel,
at lead in thefe later Ages of Chriftianity.
The outward and more vifible Teftimony
of the Spirit confifts in thole fenlible Mi-
racles that were wrought, and thofe won-
drous Gifts of Healing, of Tongues, &c.
that were beftow'd on the firft Chriitian?,
Htb.\\.j±. Rom.xv. 19. Bur the Spirit's in-
ward Teftimony is the conftant Miracle of

Rege-

62 The Inward Witnefs Serm. IIL
Regeneration and converting Grace. This
Witnefs, in my opinion, has been difho-
noured by too many Proteftants, when they
have explained it merely by inward Im-
pulfes, and vehement Imprefljons upon the
Mind, without the Conduft of Reafon.
This has tempted the profane World to
call our devouteft Efforts of Chriftian Piety
mere Enthufiafm and wild Imagination, the
Flafhes of a kindled Blood and Vapours,
that are puffed about with every Wind :
But when the Teftimony of the Spirit is
explained, in the manner I have described ,
it muft approve itfelf to all the fober and
reafonable part of Mankind.

Here let us ftand ftill and confider, how
great and divine a Power was neccfla-
ry to make this mighty Change on the
Heart of a poor, ignorant, guilty, finful
Creature, and eftablifh him a Saint in Peace
and Purity. 'Tis not every one that
hears this fame Gofpel, that obtains the
fame Salvation, and that feels the fame
glorious Change j and many a true Chri-
ftian muft confeis, how long they fat under
the fame Miniftry and Instructions before
their Hearts were brought to love God, or
renewed to an heavenly Life : Thus their
Experience teaches them, there was an Al-
mighty Virtue and Efficacy at laft attended
this Gofpel, which made it more powerful
in one Day, or .Week, or Month, than it

had

Se r m + 1 1 L to Chrifiianity. 6 3

had been in whole Years before. There
was a quickening Spirit, that accompanied
the Voice of the Word, and gave them
Life, while the Word called them to arife
from the Dead. And this is yet more glo-
rioufly evident, when fuch Changes have-
been wrought on Sinners in an hour or
two : They went to hear the Gofpel, poor,
lame, blind, fenflefs and thoughtlefs of"
God and Eternity ; and they were awa-
kened, convinced of Sin and of Righteouf-
nefs ; they learnt their Ruin and their Re-
covery at once, through the Atonement
and Grace of Chrifl : the Poor came home
enriched with various Grace ; the Blind fee
Wonders, and the Lame return leaping and
rejoicing in the Hope of Glory. This gives
plain Proof of a Divine Do&rine, and a Di-
vine attending Spirit and Power.

Tis the blefled Spirit of God, who dic-
tated thefe Divine Truths of the Gofpel,
that accompanies them with his own power
to the Minds and Confciences of thofe
Avho hear the Gofpel preached, and by his
own power works this glorious Change in
the Hearts and Lives of Sinners : 'Tis
through the Sanftificatim vf the Spirit, and the
Belief of the Truth, that Sinners are called by
the Gofpel, to the obtaining of the Glory cf our
Lord Jefus Chrifl ; 2 Theff. ii. 15, 14. 'Tis
by the preaching of this Gofpel, attended
with this Spirit, that the Fornicators and

AduU

64 The Inward Witnefs Serm . III.
Adulterers become chafte, the Thieves and
Extortioners are made honeft and juft, the
covetous Earth-worms become heavenly-
minded, the Drunkards are turned fober, .
and thefe Heirs of Hell are made fit to
inherit the Kingdom of God. The Unclean
are zvafked, the Unholy are fwBified, and
the Guilty juftified in the name of the Lord*
Jcfus, and by the Spirit of our God ; i Cor. vi.
9, 10, ii. 'Tis the blefled Spirit the Com-
moner, that fpeaks Peace- to the Confcience-
of Believers, thro the atoning Blood of.
Chriji ; 'tis he /beds abroad the Love of God in
their Hearts, by believing this Gofpel, Rom.
v. y. and 'tis he that fills them with Love
to God and to their Neighbour.; for this
Love is the Fruit of the Spirit, Gal. v. 22. and*
when the Spirit of God fhines upon his
own Work in the Soul of Man, and makes-
this glorious Change appear to the felf-
examining.Chriftian, 'tis a noble Teftimonv*
that it gives to the Truth and Divinity of.
the Gofpel of Chriji.

IV. This Witnefs to the Truth of Chrw
flianity is certain and infallible, in the na-
ture and reafcn of things; and where this
Divine Life arifes to a confiderable height,
it gives a full Afiurance to the Chriftian,;
that his Religion is true. Eternal Life be-
gun in the Soul, according to this Delcrip-
tion of it, cannot rife from a falfe Doc-
trine i it mull, proceed from the, God o£-

Truth,

Serm.III. to Cbriflianity* 65

Truth, who himfelf is Eternal Life ; ijohn
v. 20. and the Original and Spring of it to
all his happy Creatures. It it were pofli-
ble that any other Doctrine or Religion
could work fuch an inward Witnefs in the
Hearts of Sinners ; if it were poffible that
any nicer human Gofpel could g.ve fuch a
Life and Happinefs as I have defcribed,
God would never have appointed his own
Divine Gofpel fuch a doubtful Witnefs.
Hut I may fay, God will never fuffer fo Di-
vine a Teftimony to belong to any Reli-
gion, but that which himfelf hath re-
vealed ; and in our day it can belong to
none but the Gofpel of our Lord j?fus
;:. If falfe Religions could have this
witnefs, couid work this eternal Life in
Sinners, we could hardly ever have fufn-
cient Rules to judge of the true Reli-
gion by.

Rejoice then ye that have found this
Witnefs in your Souls, that have eternal
Life begun in you ; feek after no other
way to Heaven. Be not drawn afide from
the Truth, but be ftedfaft. Ye cannot find
fuch another Do&rine among Men, ye can-
not find another Religion that can offer fuch
Teftimonies as this.

It is then a convincing, an infallible Wit-
nefs ; fuch a new and heavenlv Life wrought
in the Heart, is a fure Proof that the Doc-
trine comes from God.

V. It

66 The Inward Witnefs Serm.IIL

V. It is aftrong and powerful Witnefs and
ever ready to baffle the moft learned SophiJmsy
and the boldeft "Temptations. It lies fo near,
and is always at hand, that 'tis a prefent
Shield againft every flying Arrow from the
Camp of Infidelity. 'Tis an Argument
drawn from Senfe and vital Experience, and
it effe&ually anfwers all the iubtle Cavils
of falfe Reafoning. Suppoie a crafty Phi-
losopher fhould pretend to prove that
Bread is not wholefome, that Water is ufe-
iefs to allay Thirft, or Wine is mere Poi-
fon ; I may boldly maintain the Whole-
fomnefs, and the happy Ufe of Bread, Wa-
ter, and Wine ; for I am daily nourifhed
by this Bread, my Thirft has been per-
petually quenched by Water, and I have
often found and felt this Wine refrefh me.
The Quibbles of Logick, againft the Senfe
and Experience of a true Chriftian, are but
as Darts of Straw and Stubble againft the
Scales of a Leviathan.

When the Greeks, who feek after Learn-
ing, fay to a Chriftian, " How can this
" Gofpel be True and Divine, which is fo
" plain and fimple in it felf, which was
" preached by a parcel of Fiihermen, and
" invented by a Carpenter, and his Fol-
" lowers that publiftied it had no more
" Learning than he ? How is it pofllble
" fuch a Religion fhould be from God, that
€< hath fo much of unlearned Simplicity

? in

Serm. III. to Chrifiianity. 6j

i( in it ? " But the Chriftian can tell
them, that all the Wifdom and Learning of
the Philofophers could never do fuch Mira-
cles as this Gofpel has done, could never
work fuch a divine Life and Temper in my
Heart.

When the Jews fhall fay, " How can

" this be the Mejjiah ? for the Mefjiah, the

c Son of God, muft be a Great King, a

Governour of the Earth, muft deliver the

Jews from their Slavery, muft have

power over all the Nations ; how could

this be the Meffiab, that was crucified

among his Countrymen, and we, with

our Fellow-Citizens, join'd together to

put him to death, and he lay like a meer

Mortal in his Grave ? How can this be

the Saviour, or can his Religion be true ?"

The Chriftian, that is called of Go J, and

has found the Witnefc in himfeif, makes

anfwer, He that was Foolifhnefs to the

Greeks, and a Scandal to the Jews, is the

Wifdom of God, and the Power of God

to me. I have (een my Sins nailed to the

Crofs of this Redeemer ; I have found a

way for the Pardon of all my Iniquities,

and- the Satisfaction of my Conscience,

(which was before full of Anguifh) in and

from the Crofs of this Mejjuib ; I have

found Holinefs wrought in my Soul by

the Belief of this Gofpel ; I have felt fuch

Virtue proceeding from this Saviour, that

I,

62 TceTnwanlWitnefs Serm.IIL

I, who was before all over unclean and de-
filed, am, in fome degree, made holy : this
Gofpel therefore muft be from God, and
this is the Mefjrah his Son.

When the Deifts of our Age fhall objeft
and fay, " How can ye believe fuch a Re-
ligion to be Divine, that is delivered in
fo poor and mean a way as the Story of
Chrifi, and all the flrange Do&nnes of
your Gofpel ? How can the Bible be the
Word of God ? not only becaufe there
are fo many Obfcurities and myftical
Speeches in it , but it has fo many weak
things in it, that a learned Man in our
day would be afhamed to write it ?
How can this Gofpel be the Revelation
of God, that wants fo much of the
Beauty of Oratory and flrong Reafon-
ing, which the Wifdom of Man pre-
tends to, and daily performs ? " But
the Chriftian anfwers •> u The Gofpel, that
u is contained here, muft be from God :
<c for although it has fo much human
Weaknefs in your eyes, I have felt a
" Divine Power attending it, it hath been
c to me the Power of Gcd unto Salvation.
c Let it want therefore what human Or-
" naments it will, if it has a Divine Effi-
<c cacy in it, I am fure it is from above."

Thus whatfoever Temptations are pro-
pofed to baffle his Faith,, and to dagger
his Belief of the Do&rine of Ghrifi, this

one

Serm.Itl. to Chrifiiauity. 69

one Inftance of its Divinity, keeps the Be-
liever fteady • " I nave found it of efficacy
*l to begin eternal Life in me, therefore I
<c know it is from God."

But as to this fort of Objections, agaittft
the Truth and Divinity of cur Religion,
arifing from the doubtful or difficult Evi-
dence of the Books of Scripture, we may
fetch a noble Anfvcer from the Experimen-
tal Tcftimony of which I am now fpeak-
ing: and this fhall be the ftsth Property of
this inward Witnefs.

VI. It is fuch a Wirnefs to the Truth
of the Chriftian Religion, as does not depend
on the exact Truth cf Letters and S)lla-
ble^ and the critical Knowledge of the
Copies cf the Bible, nor on this old M.inu*
fcript, or on t'other new Tranflation :
tor how great foever the Difference may
be between the various ancient Copies of
the Books of Scripture, or the elder or
»r Tranflation ot it, either in Prote-
ftant or Popifh Countries ; yec the Sub-
ftance of Chriftianity is f > fcattered thro
all the New Teflament, and cfpecially a-
mong the Eptftles, that every Manufcript
and every Tranflation has enough of the
Gofpel to favc SjuIs by it, aid make
a Man a Chriftian indeed. How full of
Noife and Controverfy has the Chriftian
World been, cfpecially in the learned A
of it, in order to adjuft and fettle the true

Books

70 TJje Inward Witnefs Ser m . III.

Books of Scripture, the true Verfes, and
the true Reading ? How many doubtful
words have crept intofome of the written
Copies by the Miftakes of Tranfcribers ?
And how exceeding hard, if not impoffi-
ble, is it in many Cafes to judge which was
the true and authentick Word or Sen-
tence ? But the humble and fincere Chri-
ftian has learnt fo much of the fame Gofpel,
in which all Copies agree, as has renewed
his finful Nature, and wrought a Divine
Life in him, and therefore he is fure the
Subftance of this Gofpel muft be from
God.

Nay, if this Property of the inward
Witnefs be duly confidered a little further
in the Nature and Attendants of it, we
(hall find that every true Chriftian has a
fufficient Argument and Evidence to fup-
port his Faith, without being able to
prove the Authority of any of the Canoni-
cal Writings. He may hold faft his Reli-
gion, and be aflured that 'tis Divine, tho
he cannot bring any learned Proof that the
Book that contains it is Divine too ; nay,
though the Book itfeif fhould ever happen
to be loft or deftroyed : and this will ap-
pear with open and eafy Conviction, by
asking a few fuch Queftions as thefe :

Was not this fame Gofpel preached with
glorious Succefs before the New Tefta-
ment was written ? Were not thefe fame

Do&rines

Serm. III. to Chrift ianity. 71

Do&rines of Salvation by Jefus Chrift ^ pub-
lifhed to the World by the Miniftry of
the Apoftles, and made efte&ual to convert
thoufands, before they fet themfelves to
commit thefe Doctrines to Writing ? And
had not every fincere Believer, every true
Convert this blefled Witnefs in himfelf,
that Chriftianity was from God ? Eight or
ten Years had paft away, after the Afcen-
iion of Chrift, before any part of the New
Teftament was written, (as learned Men
conceive) and what unknown multitudes of
Chriftian Converts were born again by the
preaching of the Word, and raifed to a Di-
vine and Heavenly Life, long e'er this Book
was half tiniiVd or known, and that among
Heathens as well as Jews ? And tho the Scrip-
tures of the Old Teftament might prepare
the Minds of fome of thefe to receive the
Gofpel ; yet we have reafon to believe that
great numbers, efpecially of the Gentile
World, were convinced by Miracles, and
Tongues, and fome perhaps by- mere Nar-
ratives anc Exhortations, and became holy
Believers ; each of them the Epiltle of
Chrift written in the Heart, and bearing a-
bout within them a noble and convincing
Proof that this Religion was Divine, and
that without a written Gofpel, without
Epiftles, and without a Bible.

Again, In the firft Ages of Chriftianity,
for feveral hundred years together, how-
few

72 The Inward Wlt?tefs Serm, III.
few among the common People were able
to read ? How few could get the polleffion
or the ule of a Bible, when all facred as well
as profane Books muft be copied by writing ?
How few of the? Populace, in a large Town
or City, could obtain or could ufe any
fmall part of Scripture, before the Art of
Printing made the Word of God fo com-
mon ? and yet Millions of them were rege-
nerated, fandified, and faved by the Mi*
niftration of this Gofpel. The Sum, and
Senfe, and Subftance of this Divine Doc-
trine, communicated to the Nations in va-
rious Forms of Speech, and in different
Phrafes, made a Divine Impreffion on their
Minds, being attended by the power of
the blefled Spirit s and while it ftamp'd
its own facred Image on their Souls, it
transformed their Natures into Holy and
Heavenly, and created fo many new Wit-
nefles to the Truth of the Gofpel, for it
begun Eternal Life in them.

Confider then, Chriftians, and be con-
vinced, that the Gofpel has a more noble
inward Witnefs belonging -to it, than is de-
rived from Ink and Paper, from precife
Letters and Syllables: And tho God^, in
his great Wifdom and Goodnefs, faw it
neceflary that the New Teftament fhould
be written, to preferve thefe holy Doc-
trines uncorrupted thro all Ages ; and tho
he has pleafed to appoint the written Word

to

Serm.lII. to Chriftianity* j%

to be the invariable and authentick Rule of
our Faith and Practice, and made it a glo-
rious Inftrument of inftructing Miniiters
and People to Salvation in all thefe later
times : yet Chriftiaiiity has a fecret Wit*
rtefs in the Hearts oi Believers, that does
not depend on their Knowledge and Proof
of the Authority of the Scriptures, nor of
any of the Controverfies that in late Ages
have attended the feveral Manufcript Co-
pies, and different Readings and Tranfla-
tions of the Bible.

Now this is of admirable Ufe and Im-
portance in the Chriftian Lite, upon feveral
Accounts : as,

(i.) If we confider how few poor un-
learned Chriftians there are, who are ca-
pable df taking in the Arguments which
are neceffary to prove the Divine Authority
of the Sacred Writings ; and few, even
among the Learned, can well adjuft and
determine many of the different Readings,
different Tranflations of particular
Scriptures. Now a wife Chriftian does
not build his Faith and Hope meerly upon
any one or two fingle Texts, but upon the
general Scope, Sum, and Subftancc of the
Gofpel, the great Doctrines of the Satis-
faction for Sin by the Blood of Chrifty and
the Renewal of our corrupt Natures by
the Holy Spirit, the Neceffity of Faith in
Cirri ft, Repentance of Sin, and iincere Ho-*
E iineft,

74 The Inward Witvefs Serm.IIL

1-p.eis, in order to Salvation and heavenly
Glory ; and by thefe he feels a fpiritual
Life of Feace and Piety begun in him:
And here lies his Evi4f.nce that Chriftiani-
ty is Divine, and v •; efe Doctrines are
from Heaven, tho » V it or two may be
written falfe, or wrong tranflated, or tho a
whole Book or two may be hard to be
proved authentick.

The Learned well know what need
there is of turning over the Hiftories of
antient Times, of the Traditions and Wri-
tings of the Fathers, and Authors, pious
and profane ; what need of critical Skill in
the holy Languages, and in antient Ma-
nufcripts ; what a wide Survey of various
Circumftances of Fact, Time, Place, Style,
Language, &c. is neceflary to confirm one
or another Book or Verfe of the New Tes-
tament, and to anfwer the Doubts of the
Scrupulous, and the bold Objections of
the Infidel ; what laborious Reafonings
are requilite to found our Faith on this
bottom. Now how few o( the common
Rank of Chriflians, whofe Hearts are in-
laid with true Faith in the Son of God and
real Holinefs, have Leifure, Books, In-
llru&ions, Advantages, and Judgment fpf-
iicient to make a thorow Search into thefe
matters, and to determine, upon a juft
view of Argument, that thefe Books were
written by the fucred Authors whofe

Name

Semi; III; to Chrlfiiamty* 7 \

Name they bear, and that thefe Authors
were under an immediate Infpiration in
writing them ? What a glorious Advan-
tage is it then to have fuch an infallible
Teftimony to the ' ,->^h of the Gofpel
Wrought and writt ' the Heart by re-

newing Grace, as doto not depend on this
laborious, learned, and argumentative Evi-
dence of the Divine Authority of the Bible4
or of any particular Book or Verfe of it.

(2.) If we confider what bold Affaults
are fometimes made upon the Faith of the
unlearned Chriftian, by the Deifts and Un-
believers of our Age,, by difputing againfl
the Authority of the Scripture, by ridi-
culing the ftrange Narratives and fublimc
Doctrines of the Bible, by letting the Teem-
ing Contradictions in a blaiphemous Light,
and then demanding, " How can you
" prove, or how can you believe, that this
cc Book is the Word of God, or that
cc the Religion it teaches is Divine ?" In
fuch an hour of: Conteft, how happy is
the Chriftian that can fay, "Tho I am not
able to folve all the Difficulties in the
Bible, nor maintain the facred Authority
pf it againft the Cavils of Wit and Learn*
ing ; yet I am well allured that the
Do&rines of this Book are facred, and
the Authority of them divine : for when
I heard and received them, they changed
It my Nature, they fubdued my fmful Ap*
E 2 "petites,

j 6 The Inward Witnefs Serm. III.
cc petites, they made a new Creature of
44 me, and raifed me from Death to Life ;
c they made me love God above all things,
" and gave me the lively and well-grounded
" Hope of his Loy ■ therefore I cannot
cc doubt but that c(»e chief Principles of
* this Book are heavenly and divine, tho I
c# cannot fo well prove that the very
<c Words and Syllables of it are fo too ;
" for 'tis the Senfe of Scripture, and not
cc the meer Letters of it, on which I build
« my Hope."

I might fay yet further, (3.) This in-
ward Witnefs gives great Support in hours
of Darknefs and Temptations of the De-
vil, when fuch fudden Thoughts fhall be
thrown into the Mind even of a learned
Chriftian : ci What if the Scripture fhould
<c not be Divine ? What if this Gofpel and
<c t'other Epiftle fhould not be written by
cc Infpiration ? What if thefe fhould be
<c meerly the Works of Men, and not the
" very Word of God ? " The Believer,
who feels a renewed Nature, and a divine
Life working within hiin, can boldly repel
thefe fiery Darts of Satan, with fuch a Re-
ply as this : " Tho I cannot at prefent re-
1C colleft all the Arguments that prove
cc Matthew, Mark, and Luke to be divine
iC Hiftorians, or Peter and Paul to be in-
cc fpired Writers ; yet the Subflance and
cc chief Senfe of their Gofpels and their

" Epifties

Serm. III. to Chriflianlty. 77

" Epiftles muft needs be divine, and God
" is the Author of it, for it has begun
iC the fpi ritual and eternal Life in my Sou! ;
" and this is my Witnefs (or rather the
u Witnefs of the Spirit of God within me)
" that Chrift is the Son of God, the Saviour
4< of Sinners, and the Religion that I pro-
" fefs and praftife is fafe and divine.

And tho there are many and fufficienf!
Arguments drawn from Criticifm, HiftoryJ
and human Learning, to prove the faci iM
Authority of the Bible, and fuch as may
give abundant Evidence to an honeft En*
quirer, and full Satisfaction that 'tis fhe
Word of God ; yet this is the chief Evi-
dence that the greateft part of Chriibans
can ever attain of the Divine Original of
the Holy Scripture itfelf, as well as the
Truth of the Doctrines contained in it,
(viz,.) That they have found fuch a holy
and heavenly Change palled upon them, by
reading or hearing the Proportions, the
Hiftories, the Promifes, the Precepts, and
the Threatnings of this Book : And thence
they are wont to infer, that the God of
Truth would not attend a Book, which
was not agreeable to his Mind, with fuch
glorious Inflances of his own Power and
Grace. Tho it muft be ftiU confefled, that
this Argument is much ftronger, and the
Evidence brighter for the general Truth
of Chriftianity, than it can poffibly be for
E 3 the

f$ The hward lYitnejs Serm.III.

the facred Authority of any one Verfe or
Chapter of the New Teftament.

1 have dwelt the longer on thisjtxtb Pro-
perty of the inward Witnefs, becaufe I
think it of great importance in our Age,
which has taken io many fleps towards
Heathenifm and Infidelity : for this Argu-
ment or Evidence will defend a Chriftian
in the Profeffion of his Religion, tho he may
not haves Skill enough to defend his Bible.

VII. This is an unrvevfal Witnefs to the
Truth of the Gofjpel, for it be hugs to every true
Chriftian. The Weak, as well as the Strong,
enjoy this inward Evidence in- fome mea-
sure and degree. This is an Argument of
ibme Force and Convi&ion to him, who is
but young in Grace and Knowledge, as well
as to him that has made high Advances in
the Faith, and is grown up to the Stature of
a Man in Ghrift. Tho it muft be acknow-
ledged, that where Faith and Love, Holi-
nefs and Peace are weak, the Evidence of
this Teftimony is weak alfo ; yet it may
iometimes ftand firm and flrong, and Jhine
bright in thole Chriftians, whofe intellectual
Powers are but mean and low. Some Perfons
of great Holinefs, may have but little natural
Farts, poor Underftandings, a mean Edu-
cation, and can fcarce give any clear ra-
tional account of the things of this World,
or of that which is to come ; and thefe en-
joy a great degree of this inward Witnefs to

the

Serm. III. to Lhr( itamty. 79

the Truth of Chriftianity, that a divine Lite
is begun in them, and that the Gofpel has
effectually wrought in them a new Nature ;
Thtfe great and fr'tciom Prowifei of the G
toyipg m 1 Partakers of the Diyine A

they are fure thofe Promifes muft be
D rfie, 2 Pet. i. 4. & j Cor. i. 22, 23. Aft*

■■ Mighty, riot many N\
( illed] but G ren the Poor, and

\ U ings of tlis W

\/tl i ; )e Mighty: Nor yet

n, or called one of tl
v ithout giving them a fufficient Witnci

Truth of that Gofpel, by and to which
they are called. Tho they cannot argue
lor the Do&rine of Qhrifi, yet they find
thrift dwelling within them the Ebpe
Glory; Col. i. 27. They find the Charac-
ters of thrift copied out in their Hearty
and the Lite of CBrift, in forne meafure,
tranferibed in their Lives. They find
fomething of facred Influence from
Gofpel olChr'tft) which no other Pod ri
can pretend to ; therefore tho they cannot
t;i v e a rational account, which fUall arifwer
all the Cavils of Men why they believe
Chriftianity,. thro the weaknefs of their
Jtno.wlc :t their Faith in Chrift is

itrong ; tor they are fare the Do I
Pivine, becaufe of the fweet and fanfl
ing Influence it has upon them,

E 4 How

So The Inward Witnefs Serm.III.

How condefcending is God to poor Sin-
ners, to give fuch a Religion to be faved
by, that every one who receives it fliall
have an infallible Witnefs in himfelf of the
Truth of it, without the Learning of the
Schools, and the Knowledge of Tongues!
Their chief Argument for it is, they have
Divine Holinefs, and Divine Peace.

VIII. This inward Witnefs of the
Truth of Chriftianity, is, or fhwld be, al-
ways growing and improving. The Teftimo-
ny encreafes as the Divine Life encreafes ;
the greater the Degree of Holinefs we ar-
rive at, the more are we confirmed in the
Truth cf Chriftianity, the Teflimony
grows ftronger, 2 Cor. iii. 18. You find
that Text approves of what I have now ar-
gued. When the Apoftle had been diftin-
guifhing between the Religion of the Law,
and that of the Gofpel ; that the one was
covered with a Veil, but under the other
this Veil was taken away : We, fays he,
under the Gofpel, vtith open face beholding,
as in a Glafs, the Glory of the Lord, we are
changed into the fame Image from Glory to Glo-
ry. We who behold the face of Chrifl Jefus
in his Gofpel, we who here fee a God re-
conciled in and by the Death of his Son, we
who fee the Holinefs of Chrift here defcribed,
copied, and exemplified, we are changed
into the fame Image. The Image of Chrift
is tranferibed upon our Natures, we go

on

Se r m . III. to ChrJjlianity. 8 i

on from one degree of it to another i toe
are changed from Glory to Glory, from ofle de-
gree of glorious Holinefs to another : there-
by the Gofpel appears to have a fairer, a
brighter, and a ftronger Evidence.

Thence it comes to pafs, that when
Ghriflians have grown to a good decree el*
Strength in Faith, and great Meafures of
Holinefs in this World, all the Tempta-
tions that they meet with to turn them a(lde~
from the Do&rines of Cbrifi, are e$eeoied
but as Straw and Stubble ; they cannot
move nor ilir them from the Faith that is
in Jtfts, becaufe the Evidence hath grown.
(Wong with Years : and as they have atteu-.-
ded long upon the Miniftrations of this-
Gofpel, they have found more and v.:
of this ^ Eternal Life wrought in t..
Hearts ; they have got nearer to 1
they have p relied on continually towa
Perfection, they have found fweet A.
ranee of the Pardon ot Sin in their C
fcience, and diviner Senfations of the L
of God communicated to them, and t.
<\\n Lv.e both to God and-Man e.ierta-
fmg ; they bavc found their Hearts m
averfe to all Iniquity, they have felctnem--
felves riling higher and higher above r
World, as they have come nearer to the r
end of their Days ; and a holy Qonten
of this World has grown bolder: t
take greater deiigh: in God, and more
E 5 guftful

02 l/je inward Witmjs Ser m. III.
guflful Satisfa&ion in his Worfhip, and in
his Gftnpany : their Zeal for his Honour is
warmer and ilronger h they are perpetually
employing themfelves in Contrivances for
the Glory of God among Men. Thus in
every part of this Spiritual Life the Tefri-
rIllon--/- Cwereales, the Evidence grows brigh-
ter, as Eternal Life advances in them.

In the lafi place : As 'tis a growing
Witnefs, fo it is fuel) a one as never can be
utterly lofl ; and that Chara&er of it is de-
rived from the very name, for it is Eternal
Life. Where it is once wrought in the
Soul, it fhall be everlafting, it fhall never
die, The Seed of God abides in thofe that
are bimof God, i John iii; 9. for they are
horn not of corruptible Seed, but of incorruptible,.
even the IVord of God which lives and abides
for. ever, 1 Pet. i. 23, His Gofpel, which is-
afl everlafting Gofpel, continues that hea-
venly Work in the Soul, which that Gofpel
did firft begin.

It may be darkned indeed, it may be
hidden tor a feafon ; fometimes the violent
Temptations of the Evil-one, may, as it
were, flop the mouth of this Divine Wit-
nefs y and fometimes, defiling Lufts rifing
upon the face of the Soul, may darken
thefe Evidences, but can never entirely
them out. Eternal Life mull abide
for ever, according to the Name and Na-r
of it. Tho the Evidence for a feafon

may

Serm. Ill/ to CfatjUankf. S3

may be obfcure, and may feem to be filent
through the Power of Iniquity, and the
Strength of Temptation ; yet this Life will
refume its Activity, and difcover itfelf, be-
caufe its nature is Eternal. "Tis C
Jefus living in the Soul by the power c\l
his own Spirit ; O.rifi Jtfus who is the
Eternal Principle of Life, and his Spirit,
which is the Eternal Spirit : and where he
hath begun to dwell, he fhall for ever
inhabit.

This Evidence fhall continue to all
Eternity, and fhall give many a frees
Reflection to the Saints in Heaven. '? I
" feel now (fays every Saint there
c this was a true Gofpel I trufted in,
u the days of my Flefh ; and this Relig
1 was Divine, for it hach raifed me to th<
1 Manfions of Bleflednefs. I feel now it

was a Doctrine came down from 3 1
" ven, and that Chrift jefus was- not an
Impoftor, but the Son of God indeed,
1 for he has brought me to his Father^
' Houfe by this Doctrine; he hath fcated
c me upon his am 'Throne, even as he is
ieated upon the Throne of his Father j he
hath made me an Over comer b\ .iig

" this Doctrine, even as he himfelf has o
came.*' Eternal Life itfelf, in the .
te&ion of it in the future World, ftiall
a Handing and everlafting Evidence of the
Truth of the Gofpel,

t

#4 The Inward Witness Serm. III.

I will now endeavour to draw fome few
Inferences or Remarks from the Bifcourfe,
and then conclude.

i. The firft Remark is very obvious, Htv)
glorious is the Go/pel of our Lord ! How pre-

' ferable to all other Religions ! Thofe which
Men have invented, are not to come into
competition with it i let none of them be
named. Even that Religion which God
hirafelf invented, the Religion of the Jews9
had not fuch honourable Chara&ers belong-

. ing to it, as this of our Saviour hath.
JJtfany Expreffions that are ufed in the
EpiftLcs of St. Paul, to (how the fuperiority
of the Gofpel above the Law, are fuch as
give it an infinite Advantage and Prefe-
rence: as in point of Glory, fo in point of
Evidence too. One was the Letter, the
other is the Spirit ; one was the Miniftrcr
tion of Condemnation , the other of Salvation;
one the Miniftration of Death, the other of
Life: and as Life, Spiritual or Eternal
Life, is reprefented as the peculiar Effect
and Prerogative of the' Gofpel, fo it carries
more Light of Evidence with it to confirm
its heavenly Original ; it brings the believ-
ing Soul much nearer to Heaven.

The Jewft Religion, inftituted by Mo-

fes, although, by the accompanying Power
of the Spirit of God, it wrought effc&ually
in the Hearts of thofe that fincerely receir

red it>, and changed their Natures in a

faving

Serm. III. to Chrlfiiamty. 8 5 *

faving manner ; yet the Brightnefs and
Glory of this fort of Evidence that be-
longed to that Religion, was derived from the
Gofpel which was hidden under the Types
of it : nor could it be fuppofed to have
equal Brightnefs or Force with the Gofpel
itfelf, when unvailed, and fhini ng in open
Light ; as I have fhown in the fecond D;f-
courfe.

The Jews, vhen they had offered all
their Sacrifices for the hope of the Pardon
of their Sins, and looked as far as they
could look through the Smoak and Sha-
dows, to fee the Mejjlah at a difiance,
could never have their Confciences fo lVeet-
ly releafed from Fears and the Senfe of
Guilt, as Chriflians, under the Gofpel,
may enjoy through the Blood of Chrift I
never had they fo much Communion with
God in Love, as fince 'tis roanifefted by
Cbrift Jtfus, the Son of his Love, that came
from his Bofom. Never were they raifed
fo high above the World, nor could any
of the Jews be fo refin'd in their Hopes
and Joys, and exult in the view of heaven-
ly Glories, as a Chriftian may be, and do,
fir.ce the Vail is withdrawn, and Life and
Immortality are brought to light by the Gofpel.,
2 Tim. i. 10. Never could they triumph
over all the Terrors of Death, and the
Horror and Darknefs of the Grave, as St.
Paul the Chriftian often does, and teaches

his

8(5 * The Inward Witnefs Serm. II L
his Fellow-Saints the fame triumphal Song,
i Cor. xv. 54, &c* I grant that a {ingle
Perfon or two, like David, might now and
then, by the Spirit of Rapture and Pro-
phecy, be born far above that Difpenfation
itfelf, and might have noble Views and
Joys ; but the whole Church under that
State, had but darker Apprehenfions of
things above this Life, and beyond Death ;
their fpiritual things were fo much min-
gled and interwoven with a worldly Dif-
penfation, and their Sanctuary itfelf called
a Worldly San£iuary. So much Carnality
entred into the Scheme of their Conftitu-
tion, that they could not be railed fo high
above this World, and the things of this
Life, as Chriftians under the Gofpel : they
could never have fuch a Senfe of Forgiving-
Grace, nor fo fweet a Satisfa&ion in draw^
ing near to God, as Christians now have ;
nor were they fo exprefly commanded, nor
could, nor did they fo glorioufly practife
the Duties of Love and Forgivenefs to
Men, as the Chriftian Religion requires,
and works in the Hearts of fincere Belie-
vers.

2d Remark. You learn here an excellent
Rule fir Sclf-Examinathn, whether you have
true Taith or no. If you have, it will be
accompanied with this Evidence : for this
Eternal Life begun in the Soul, does not
merely prove that Chriftianity is a true

Do&rine,

Serm. III. to Cbrifiianify. 87

Doctrine, but it proves alfo that the Faith
of that Perfon is true, where this EternaL
'Life is begun. This is mentioned in the
foregoing Sermon, therefore I fhall pafs it
over briefly. The Apoftle aliens this fuf-
ficiently, v, 13. Ikefe things have I written
to you v:ho believe In the Name of the Son of
Gvd, that ye may know ye have Eternal Life.
The Duties of Morality, both of the firft
and fecond Table, will be written upon
the Heart, and will, in feme degree, be
pra&ifed in the Life, where the Gofpel is
written in the Heart, and where Christia-
nity is wrought in its Power in the Soul,
But on the other hand, thofe who neglect
the Duties of the firft Table, or indulge
themfelves in a very carelefs performance
of them 3 thofe who pafs by the Duties of
the fecond Table, and thofe relative En-
gagements which they lie under to their
Neighbour by the Law of God, can never
have the Evidence within themfelves, nei-
ther of the Truth of Chriftianity, nor of
the Truth of their own Faith : they may
be Heathens, they may be Heroes, they may
be PhilofophcrSy they may be any thing bu:
Ghriftians.

I A Remark. Learn the tme Method of
confirming your Souls in the Qwiftian Faith :
feek daily greater Degrees of this Divine
Life wrought in you. This Advice is alfo
hinted by the Apoftle John, in the 13 th 3

1

83 The Inward Witnefs Serin. HE
/ have written thefe things to you concer-
ning the Witnefs of Chriftianity, that
confifts in having Eternal Life begun in
you, not only that ye may know ye have it,
but that ye may go on to believe on the Name
of the Son of' God: We have need in our
Day to be well feafoned with Arguments
againft the Dangers of the Times, and
Temptations of the Age in which we
dwell. Chriftianity begrns to be a Stum-
bling-block, and the Doftrine of the Gof-
pel is called Folly ; it is reproached to a:
very great and fhameful degree, in a Na-
tion, which in publick profelles Christiani-
ty. When we therefore fhall be attacked
with Arguments to baffle our Faith, and
when the Wind of falfe Doctrine fhall
grow ftrong, and fhall carry away many >
how fhall we be able fo ftand our ground,
and hold faft our Faith in Chrift, if we have*
not this fcnward Witnefs, the Beginnings of
Eternal Life : therefore it is that fo many
Chriftians waver and are led away, fome—
times to this new Doftrine, fometimes to
another, be fe they feel fo little of the
Efficac\ and Power of the Gofpel in their
Hearts fo very little of Holinefs and Eter-
nal Lfe within them.

If you cannot argue for the Gofpel with
Learning, nor from Experience, what will
ye do in an hour of Temptation ? For the
moft part, Chriftians are too little bred up-

to

Serm.III. to Chrifiianitj. 89

to thofe Methods of Knowledge, whereby
they might be capable of giving large, and
rational, 'and Satisfactory Anfwers to thcfe
that may let themfelves to oppole the
Truth and Progrefs of the Gofpel. What
will you do in the darknefs of fuch a
Temptation, when thofe that are learned
and ingenious Shall attack your Faitn, and
fay," Why do you believe in Jefus V* If you
have this Anfwer ready at hand, " I have
" found the EfHcacy and Power of the Gof-
u pel on my Heart ;*J this will be Sufficient
to anfwer all their Cavils. It was one way
whereby Chriftianity was confirmed in the
Hearts of the Martyrs of old, and whereby
they were enabled to beat* up againft all
Oppofitions, becaufe they found fuch a
Divine Efficacy attending the Gofpel, fuch
a new and heaven ly^Life wrought in them,
as enabled them to go through great Hard-
ships for the fake of Qhrrft, But this leads
me to

4. The fourth Remark, (viz,.) If there be
this inward Evidence belonging to the
Gofpel, and thofe that truly believe, then
you have a ftrong Encouragement to profefi
Chriftianity under the greateft Persecutions. It
will bear you out, it carries its own Evi-
dence with ic 5 Chriftianity in the Heart
will give Courage againft Temptation.
Thi);k it not ftrange concerning the fiery TjrjdL
fays the Apoftle Peter > for in fuch a fiery

Tryal

go Tue Inward Witnejs Serm JIT.

Tryal the Gofpel hath fecured Thoufands ;
therefore, fays St. Paul, tho^I meet with
Reproaches wherefoever I go, tho Bonds
and Imprifonments await n.e, and Death
itfeLf, Acts xx. yet / am not afhamed of the
Gofpel of thrift % Rom. i. 16. for it's the Pcwer
of Gcd to Sahatkn, to every one that believes.
Which is but the Senfe of my Text in
other words, Every one that believes it in
truth, hath this Evidence in himielf, even
Eternal Life : 'Therefore I count not my Life
dear to me> &c. for the Gofpel will bear me
out in my Prohrflion of it, in my Publica-
tion of it, and in my Suffering for it. This
is the way we fhall learn to refill unto
Blood, and feal the Truth of this Gofpel
with our mortal Lives, if we have the Seal
of this Truth abiding in cur Souls.

fth Remark. As from this Doctrine you
have ftrong Encouragement to profefs Chri-
ftianity, fo you are here taught the left way
to honour the Gofpel, and to propagate the
Chiftian Religion in the World. Make this
inward Divine Teflimony appear to the
World ; let the Eternal Life that is wrought
in your Souls by this Gofpel, exprefs irfclf
in all your otitward Behaviour amongft
Men. Thus the Primitive Chriftians did,
and it was their Work to propagate the
Faith of Chrift this way. The Gentiles
and Unbelievers were won by their Con-
vention, i Pet. iii. i. Thus the Apoftles

did,

Serm. III. to Chriftanity. 91

did, who were as fo many Captains and
Officers in the Army of Chriftians, going
before the Camp, and making war againft
all the Idolatry of the Heathens. They
made that Eternal Life which was wrought
in their Souls, appear publickly, and dif-
cover itfelf unto Men, and hereby the
Gofpel gained Victory and Triumph where-
foever it went. When thofe who were ig-
norant of Faith and its Power, came into
the Affemblies of Chriftians, and found the
Gofpel to be a Doctrine of fuch Divine At-
tendants, it convinced their Confciences,
and changed many of them into new Crea-
tures ; they fell down, and confejfed that there
is a God among the Chriftians of a truth.
When they fee your Converfation, when
they behold your Faith and holy Fear,
your Zeal for God, your Delight in his
Worfhip, your Gentlenefs, your Meek-
nefs, Kindnefs, and Goodnefs towards your
Fellow-Creatures, your Defire of the Sal-
vation of Men, and Readinefs to deny your-
felves for their good 5 when the Heathens
know and behold this, they (hail be won
(fays the Apoftle) by fuch a Convcrfation
as this is, to the Belief of the fame Doc-
trine, and Practice of the fame Duties.

O what unknown millions of Arguments
would fupport and adorn the Doctrine of
Chrifi, if every Profeflbr of it had this
inward Tcftimony working powerfully in

the

92 Tlje Inward Witnefs Serm.IIL

the Soul, and breaking forth in the Life !
How effe&ually would it filence the moft
impudent Obje&ors ! When they fhall put
that Queflion to you, M What do you more

than others ?" You would make it ap-
pear in your Lives, that the Gofpel is true
and divine, by challenging all the Philofo-
phers and all the Priefts and Devotees of
other Religions, to fhow fuch Men and
Women as Cbriftians are ; fuch Husbands
and Wives, fuch Parents and Children,
fuch Mailers and Servants, fuch Lovers of
God and Man. O how happy would it
be for the Chriftian Name and Intereft in
the World, if thofe who profefs the Gofpel
of Chrift, could make a bold and univerfal
Challenge upon this head ! Or when the
Deifl fhall infult and fay to a Believer,
What is Jefus of Nazareth more than ano-
ther Man, that you love and adore him fo ?
Or in the Language of the carnal Jews,.
What is thy Beloved more than another Beloved;
that thou makeft fo much ado about him f
The Difcovery of Chrifl reigning in the Soul
by his renewing Grace, will be a fufficient
Evidence that he is the Son of God, that
his Character and his Perfon are Divine,
and his Million is from above ; that he is*
the chiefeft often thoufands, and altogether
lovely.

It is worth while for us now to take a
Survey of ourfelves, to look back upon-

out

Serm.III, to Chriftiattity. 93

our Lives, and ask, cc What Teftimonies
tc have we given to the Giory of this Go-
u fpel, and to the Truth of the Religion
<c of Chrift? Have we not fometimes rather
cc been Scandals to Chriftianity ? Have not
cc our Practices been Blots inftead of Evi-
iC dences, and Difcouragements to the Un-
" believer, inftead of Allurements ? Have
c< we not fometimes laid Stumbling-blocks
u in the way of thofe that have had the
€C Look of an Eye, and fome Tendency of
" Heart towards it ?" This will be an a-
wakening Thought, and painful to Con-
fcience in the Review.

Have we not much reafon to mourn that
there are fome among us who walk as Ene-
mies of the Crofs of Chrift? PL/lip. iii. 18.
I would have you, fays the Apoftle, be
Followers of me, walk as I walk, as you have
me for an Example. I would have you walk
as thofe who have Eternal Lite begun in
them, that you may be Honours to the
^Gofpel. But there are many who walk, yf
whom I have told you often, and now tell yon
even weeping, they are Enemies of the Crofs,
and Dishonours to the Gofpel, inftead of
iences of the Truth of it ; their End is
Deftruclion, their God is their Belly, and their
Glory is in their Sham: : whereas our Conver-
fation is in Heaven, whence we espeFt Jefus
the Saviour, We who are here upon Earth,
and have believed the Gofpel of Chrifi, we

tfiould

94 The hnvdriWit'nef})btei Serin, III*

fhould live as though we had part of our*
felves in Heaven already, our Converfation
fhould be fo holy and divine. Eternal Life
begun in our Hearts, fhould break out, and
difciofe itfelf, and fhine bright among the
Perfons we converfe with. O ! how much
is the Propagation of the Gofpel obftru&ed,
how much the Honour of our Lord Jefus
Chrift obfcured, and how much the Good of
Souls prevented and hindred by thofe that
difcover not this Eternal Life, this facred
VVitnefs, in the Holinefs of Heart and Prac-
tice ! But Beloved, ive hope Letter things of
youy and things that accompany Salvation, the ice
thus /peak ; and yet we'muft fpeak thus,
with a facred Jealoufy for the Glory and
Evidence of this Gofpel, with a warm Con-
cern for the Peace and Welfare of your
Souls, and with holy Zeal for the Converfion
of the Unbelieving World to the Faith of
God our Saviour.

£*fflc>m fo* x, : :t.-\y/ sr$)fc \*ri*»^§^

Ser'

[ 95 J

Sermon IV.

Flefh and Spirit ; or, the Principles of
Sin and Holinels.

R o m. viii. i«

—i Who ixcilk not after the Flefr, lut
cfier the Spirit*

! W

H E N we ufe the words TlCo
and Spirit^ in their literal and
proper Senfe, all Men know
,' whac we mean by them : FLfl?
^TOBBIk^i generally fignifies the Animal
Nature; that is, the Body and Blood, ©V.
and Spirit means an intelligent Nature that
has. Underftanding and Will. When thefe
are attributed to Man, they are but other
Names to exprefs thofe two diftind Beings,
the Body and Soul, chat make up Human
Nature.

Buc

g6 The Principles of Serin. IV.

But thefe Words are often in Scripture
tifed metaphorically, and that in various Sen-
fes ; yet the Metaphor, as it Hands in my
Text, hath fuch Juftnefs and 'Propriety in
it, that the Senfe of it is not very difficult
to be traced, being happily and nearly de-
rived from the proper and literal Meaning,

*l is plain that St. Paul ufes this Expref-
fion of walking after the Fkflo, to fignify a
Courfe of Sin,, and by walking after the Spirit^
he defcribes a Courfe of Holinefs. This is
the Chara&er of fuch as believe in Chrift,
and to whom belongs no Condemnation, that
they walk not after the rtefh\ but after the
Spirit ; they live not in a Courfe of Sin, nor
according to iinful Principles, but follow
the Principles of Holinefs that are wrought
in them.

Thus the word Flefh fignifies and* in-
cludes all the Principles and Springs of Sin that
are found in Alan, whether they have their
immediate and diftinft Refidence in the
Body or in the Soul. The word Spirit
fignifies and includes all the Principles of Ho-
linefs that are wrought in any Perfn, whether
immediately refiding in Soul or Body. And
among the many Places of Scripture where
they are fo ufed, thofe Words of our Lord
himfelf to Nicodemus, John iii. 6. fcem to
make this moft evident : What is Urn of the
Fhflo is Flefh, and what is born of the Spirit is
Spirit 5 by which he means to affert, That

whac

Se nil. I V . Sin Uolineft* gf

what comes by natu A Generation tends
towards Sin, and what is derived from the
Operation of the Spiric of God leads to
Holinefs. Or, more plainly thus : All the
Principles of Sin fpring from mere Nature,
as derived from our Parents, and are called
FUJI) ] and, en the contrary », all the Principles
of Holinefs fpring from the Spirit of God*
and are called Spirit : and thence his Argu-
ment derives the Ncccfjity of being born again,
or born from above. In the firft part of
thefe two Sentences, Pkjb and Spirit are
taken' literally for the FUJI) of Man, and the
Spirit of God. In the latter end of the Sen-
tences, FUJI) and Spirit muft be taken figura-
tively, for the Principles of Sin, and the Prin*
ciples oj Holinefs.

Now fince the Apoftie frequently ufes
the Terms FUJI) and Spirit in the fame Senfe
which his Lord and Mailer put on them,
and talks often on this Subject j I (hall fpend
this Difcourfe in (hewing the Grounds of
this Figure of Speech in my Text, and i<i
giving a full Explication and Improvement
of it in the following manner.

I. I (ball offer fome Reafons why Sin, an J

Principles oj' it, are rcfrjented by the
Fleft.

II. I (hall likewife propofe the Re af ens why
the Principles of Holinefs are expref'd by
the Term Spirit. And,

F III.

ijB The Pn. ' , of Serm. IV.

III. Draw [ome i<n Remarks from the
Wi*k.

Firft, Let me fhow why Sin is reprefent-
ed by Fleji? fo often in Scripture ; and I give
thefe Reafons for it :

I/?, Becaufe Fhjijfy, or fenfible ObjeEls^ are
the chief Delight and Aim of Sinners. They
purfue them, and they rejoice in them ;
and thefe lead away the Soul from God to
S.n. 'Tis the great Bufinefs oi Sinners to
fulfil the Lujts of the F.tfh, and make pwifon
for it. This is their Chara&er in St. Paul's
Writings ; to gratify the Appetites of the
Body, to provide for the Defires of their
Animal Natures, Eating and Drinking, and
Luxury, and Lulls of the_Hefh, are the
Cares of moft unregenerate Men. The
Luft of the Eye, and the Gayeties of Life,
Gold and Silver, Pomp and Equipage, a
rmeHoufe, a gay Appearance in the World,
gawdy Clothing and glittering Ornaments
of the Body, great Splendor in the Eyes of
• Men ; thefe are the Idols, the Gods of
Sinners ; and they are the Temptations of
the Saints too. The things that relate to
the Flefh, and the Enjoyments of this fen-
fible and prefent Life, are the Objects of
linful Appetites, or of lawful Appetite in
a fmful degree; and therefore Sip is called

mi,,

Sernfc IV. Sin ana Hblwefi. o<J

Udly, Sin is affo called FL{h> becaufe 'tit
communicated ciiJ propagated to us by the Pa-
rents cj cur Fltfo. It is by our Flefli that
we are a-kin co Adam, the firft great Sin-
ner, and derive a corrupted Nature from
him ; from this original Taint we derive
Iniquity, as a polluted Stream from an un-
clean Fountain : he is the Father of a ilnful
Pofterity.

Our Spirits indeed are formed imme-
diately by God, but being united to thefe
Bodies that come from Adam by the Laws
of Creation, we become the Children of
Adam, and fo are Partakers of his finful
Nature. How this is done5 we may learn
from other Difcourfes : Ws enough here to
fay, that irregular Humours, and Motions,
and Ferments, are transferred and propa-
gated from the firft Man, even from the
fame Blood of which are formed all the Na-
tions of Men that dwell upon the face of the
Earthy A '. 26. Thefe are tranfmit*

ted down to us the wretched Pofterity.
In fome Inftances this is fo evident, that ail
Men fee and believe it. How ofcen does
the haughty, the peevifli, or the cholerick
Temper oi the Parent, appear in the Sou
or the Daughter beyond all contradiction ?
And often, when we fee a drunken or a
wanton Sinner, \\c cry, " He is the exprefs

Copy of his Father, he borrows his

Vices as well as his Features, and feems
F z "to

i co The Principles of Serm. IV.

cc co be his perfeft Image.5' And tho it is
not fo evident in all Men, that they borrow
the Seeds of Iniquity from their Predeceflbrs,
yet there is Proof enough from the Word of
God, that uv are conceived in Sin, and (Imp en
in Iniquity, that Man zvho is born of a W^man
is neither clean nor righteous. Who can bring
a clean thing out of an unclean ? "Tils impoffi-
ble ; for thai which is born of the FUJb is Flefh,
Ffal. li. 5. Job xv. 14. John iii. 6. Irregular
Tendencies towards lawful Delights, and
ftrong Propensities towards unlawful ones,
a Neglect of God, and Averfion to all that
is holy or heavenly, with an Inclination to-
wards flefihly and finful Objects, are con-
veyed to us all, even from our firft Parents.
.Sinful Adam begat his Sons in his own Like-
nefs, Gen. v. 3. and therefore Sin is defcribed
by Kfc/2>, becaufe it came from the Father
of our Flefh.

llldly, Another Reafon why Sin is called
Skfh% is becaufe the chif Springs of Sin He
rnojl in our fhfhly Natures ; all the while we
continue here in this World, the Occafions
of Sin lie much in our Body, in our Blood,
in our natural Conftitution, in this mortal
Frame and Contexture ; Fancy and Paffion,
in all their wild Irregularities, are much in-
fluenced by Flefh and Blood. Our bodily
Senfes, and our natural Appetites, are con-
tinually tempting us away from our Duty,
and leading or enticing us to the commiflion

of

Ser m. IV, Sin tmd Hollnefs. i oi

of Sin ; or, a: leaft, immediately falling in
with Temptation : in fo much, that Sin is
faid to work in oar Members, Rom. vii. 5. to
reign in our mortal Body, Rom. vi. 12. Sinful
Actions are called the Deeds of the I
Rom. viii. 13. Oar Skis are called our Meim-
hers, Col. Hi. 5. Mortify by the Spirit the D
cf the Body, faith the Apoftie in one placer
Mortify your Members which are upon the Earth,
faith he in the other place : in both whici
means the Mortification of Sin. He borrows
words from the Human Body perpetually to
defer) be Sin*

Here let it be noted, that we do not f
pofe that meer Fiefh and Blood,
from the Soul, arc capable of Sin, properly
Speaking, or can become guilty in a r
Senfe ; for thefe are but meer Matter, and,
feparate from the Mind, cannot be under a
Moral Law, any more than Brute Crea-
tures: therefore we fay, Sin is not formally
in the Body of Man, but 'tis occafic,
there; becaufe the Senfes and Appetites, the
Parts and Powers of the Body become very
often an unhappy occafion ci Sin to the
Soul ; and upon this account the Apoftie of-
ten defcribes Sin by the word Fltfi.

I proceed now to the Second Thing pro-
pofed, and that is to jhew tie Grounds of
metaphorical Ufe of the word Spirit : And th
are the fame fores of Reafons to be g

F 3 why

io2 The Prhicifkscf Serm.IV.

why this Word is ufed to reprefent the Prin-
ciples if Hclinefs, as there are why Flifh fhould
iignify the Principles of Sin,

I/?, Becaufe the Objdls and Aims of hc/y
Syjuls are chiefly Spiritual y (viz.) God and
Heaven, Inviilbie and Eternal 1 hings. Spi-
ritual Objects are chief in their Efteem,
mod in their Thoughts and in their De~
lircs, and have the firft place in their De-
figns and Purfuit : As they that are after the
Fhfh> wild the things of the Fkfh ; fo they that
are after the Sfiiit, mind the things of the Spi~
rit : Rom. viii. 5,

A Saint, who is fpiritually-minded, aims
at thofe things that are more a-kih to the
Nature of a Spirit : he feeks the Know-
ledge of the Favour of God, who is the
Supreme of Spirits, the Infinite and Self-
fufficient Spirit, in whofe Knowledge, and
in whofe Love, all intelligent Creatures
find a full Sufficiency of Blcflednefs. Me
knows that all created Spirits who are
holy and happy, arc made fo by Deriva-
tions from God's all-fufficient Holinefs and
Happinefs ; and therefore he applies himfelf
with Zeai and Vigour to all thofe fpiritual
Exercifes of Meditation, Faith and Prayer,
wherein God reveals himfelf" and his Mercy.
The Knowledge of God and his Worfhip,
of Chrifl and his Gcfpel, of the Holy Spirit
and his Grace, is the chief Defire of a
holy Soul. Thefe are the Objefts of the

Purfuit

"Serm.lV. Sin ami Holinefs. io?

Purfuit of a fpiritual Man; he has devoted
himfelf to God and Things Divine ; upon
account of which, a Man is denominated-
holy j and therefore Holinefs is called Spirit.

The holy Man leeks the Welfare of his.
own Soul or Spirit before that of his Fiefh ;
and while finful Men lay out their \vh
Gare and Contrivance about the Body,.
which muft die, and grafp at the things or
this Life to make provision for the Fit
the Saint is moft concerned about his Sou!,-
which is an immortal Spirit ; he endeavours
to redtlfy thole Diforders of^ it, which Sin-
and the Flefh have introduced, and is ever
diligent to make provision tor rhis Sc4I
his in the fpirituak and unfeen World, te-
caufe it inuft have a Being there tor e-Vfctfs
The Holy Man is moft follicitous that his
Soul may be happy in an unknown Here-
after, while the Sinner feeks all his Happi--
nefs Here.

As the natural Man neglefls the two
chief Spirits he has any Concern with, that
is, God and his own Soul ; fo flefhly Ob-
jVccs are his chief Dcfire : But the Spiri-
tual Man defpifes them all, in comparifou
of the unfeen Delirables of the Spiritual
rid. The Men of this World take
pains to pratify their Senfes, and indulge
every ilefhiy Appetite ataong the Enter-
tainments of this prcfent evil World ; but
thofe who are holy, mortify their linfuY
F 4 Paflions,

jo4 The Prmciples of Serm. IV.

Paffions, and Jet their Jjfeclions on things
above, Coloff iii. i, &c. Tney look and aim
at things that are unfeen, that are eternal,
•while the Men of this World look only at;
the things that are vipble and temporal, i Cor.
iv.uk. The ilrAul Many, or Multitude of
Sinners, fay, Who vnU fieiv us any good)
but they feek it only among Cnn, Wine, and
&c. The Saint prays to his God, Lcrdy
llyt upon me the Light of thy Countenance ; and
this fhall put Giadnefs into my Hea<t, more
than in the time that their Corn and their IT Ine
increafeth, Pfal. iv. 6, 7. This is the firfi
Reafon wfyy Holinfs is defcribed by the
Word Spirit.

Yldly, Holinefs is represented by the Spirit,
becaufe Vij communicated to us by God the
Father of our Spirits, even as Sin is convey' d
down to us by the Parents of our Flejh. It is
wrought in us by his blelfed Spirit, whofe
Character it is to be holy. In the 8th of
Rom. 13, 14. you fee Holinefs defcribed
as receiving its very Nature and Operation
in us from the Spirit of God. As many as
are led by the Spirit of God, they are the Sons of
God ; and 'tis by the Spirit we mortify the
Deeds of the Fhfh, or Body, that fo zve may
live. As they that are born of the Flefio are
Fhfh, fo they that are born of the Spirit are
Spirit, John iii. 6. This is the Language of
our Lord Jefus Chrifl. They who have paft
thro no renewing and reforming Change of

Heart

Ser m. IV. Sin and Hclinefs. 1 6 y*i

Heart fince their natural Birth, they are
flill in a natural finful State, and the Prin-
ciples of Sin are prevalent in them ; but
they who have been thus changed and
renewed by the BleiTed Spirit of God, have
a new and fpiritual Nature, Principle, and
Temper given to them, and are made hoi :
As by being born of Man, we become the
Children of Adam, and gain a finful Nature ;
fo by being born of God, we become the
Sons of God, and gain a Divine, a Holy •
Nature. We are born of God unto Holi-
nefs, as we are born of Flefh unto Sin,
I John iii. p. He that is born of God (imteth
n t ; that is, Sin is not his Nature and
Delight, nor his common and allowed
Practice. We are regenerated and new*
created by the Spirit of God ; Inus ni, 5,
Not by Works of Righteoufnefs which we I a\ .
done, but of his own Mercy hath be faz
Regeneration, and Renewing vj the Holy Gh ft.

llldly, Another Reafon why the Prin-
ciple of Holinefs is called Spirit, is brcaufe
ngs (f ILlinfs and of Oppofiticn <\
Shty me found in the Soul or Spiritual Part, as
the Springs and Occafions rf Sin are chi
feated in the I

This is true both in Saints and Sinner
for even in Sinners that have no renewing
Grace, there is the Light of Nature,
well as the Knowledge of Scripture hi our
Nation; there are the Powers rf--Reaf<
F S

i c 6 The Principles of Se r m . I W

and Conference ; and thefe jiidge concer-
ning Vice and Virtue, thac one is to be
avoided, and the other pradifed ; thefe in-
ward intellectual Principles tell us,, thac Sin
is offenfive to God our Maker,- that it ex-
pofes us to his Anger, and deferves terrible
Pvmifhment ; and by the Exercife and In-
fluence of natural Reafon, added to the
Knowledge of Scripture, and by the in-
ward Stings, and fharp Reproofs of natural
Confcience,. many an evil Motion of the
Flefh isTupprefs'd, many an inordinate Ap-
petite and Paffion fubdued, and. many a
groffer Sin prevented. Now tho all this.
3S not properly called Holwefs, till the Na-
ture itielf be renewed, the Love of Sin
broken, and the Love of God wrought in,
the Heart ; yet 'tis evident that thofe Prin-
ciples which refill 6V«, and have any diftant
•Tendencies toward Holmefsy lie chiefly in .
the Mind or Spirit*

This is yet more evident in a Saint, a
Man that is regenerated and fanftify'd by.
Grace : for tho in fuch a Perfon, the Body
■;\\ as the Spirit, may be in part fancli-
fied : that is, Tome of its irregular Appe-
tites may be much weakned and fubdued ;
yet full I cannot help fuppofing that the
Spirit, or Soul, has a greater fliare of>
Sandtification than the Elefh in this Life.
*Tis in the Soul that the Love of God is
•wrought by the Holy Spirit 5 "'tis the Soul

that

Serm.-IV\ Sin and Holinefs. 107

that repents of paft Sins, and watches
againil Temptation ; 'tis the Soul that be-
lieves the Goipel, and trnfts in our Lord
Jefus Chrift ; 'tis the Soul that by Faith
takes a diftant Profpect of Heaven and Hell,
and converfes with invifible things beyond
the Reach and Power of Flefh and Senfe :
'Tis by the Powers of the Sou! enlightned
and renewed, that we come to fee the Va-
lue and Excellency of Religion, and Spiri-
tual things above Temporal ; and are in-
clined to chufe God for our only Happi-
nefs, and Jtfns Chrifl as the way to 'the
Father. The Under (landing and Will an*
Faculties of the Sou!, and the Flefh has
part in their Operations. The Sou! of a
Believer feems to be the more proper,
immediate, and receprive Subject of the
fan&itying Influences of the Spirit of God : :
and this will appear by conlulting the Word
of God, or the Experiences of Men.

The Word of God leads us very naturally
into this Sentiment by its conftant Language
The Apoflle (peaks indeed in one place
being fanct'ped wholly, and our 'whole Spiiir}
Soul and Bcdvy being pref&Qed /.'
1 ThclV. v. 23. But he much ofmer
prefles San&irication by the renewing of the'
Mind, Rom. xii. 2.. Renewing of the Spirit 1$
the Mind, Epn. ii\ 23. Tho ■■
or Body, peri/h] yet the inward A/rip,
Spirit, is renewed day by day) 2 Ccr. iv

ic8 The Principles of Serm.lW

And the conftant Language of the Scrip-
ture calling Sin Flejb, and Holinefs Spiritr
in the Saint intimates that there is more
Sin in the Flefh, and more Holinefs in the
Spirit of one that is fandtified. Thus we
read in St. Paul's Difcourfe from the i<5th
ver.o( Romans vii. to the 25 th, where ycu
find him all along difiinguifhing the Flefh
and the Mind. By one of them he com-
plains, in a variety of Expreffions, that he
is led away to Sin, whiie the other of thenv
approves and purfues after Holinefs ; and
tho the words Flcjh and Spirit are often-
ufed for the Principles of Sin and Holinefs,,
yet it may be remarked, that he does not
confine himfelf here to thefe Terms, but
"ufes- alfo the words Body, Members, to re-
prefent Sin ; Inward Man, and Mind, when
he points to the Springs of Holinefs ; which
would lead one very naturally to believe
that there is more Sandification in the Mind
or Soul of a Believer, and more of the Oc-
caficns of Sin remaining in his Body or Flejh.
We may find this alfo in a great meafure
from cur cvjh Experience : We are temp-
ted to many more Sins by our various car-
nal Appetites and Senfes, than by the meer
Inclinations that belong to the Mind, which
are purely intellectual. There are indeed.
Lnfl^ or finful Di fires of the Mi'ndy as
I as the Lvjls if the FUjh> Eph. ii. 2.
There is a fmful Curiolky of the Mind ;

fuch

Serm. IV. Sin find Hofmefs. re 9

fuch was part of the Temptation of Eve,
a Defire to knoiv Evil as well as Good ; there
is fpiritual Malice and Envy againft God
and his Saints ; there is a fpiritual Pride of
iiiteliedual Endowments, &c. and fome of
thefe are found too much in true Cnriftians,-
as well as in Unbelievers : yet it mull be
acknowledged from conftant Obfervanon, ,
that the Lufts of the Flefh are much more
frequent, more numerous, and more pow-
erful in the greateft part of Men ; and 'tis
manifeft that Acts of Religion and Holinefs,
and Exerciies of Grace, begin more fre-
quently in the inward Inclination of the
Spirit, diftinguifh'd from the Fhfh> as Sin
more frequently begins in, and from the
F/tJh itfelf, either in the outward or in-
ward Parts and Powers of it.

Surely if our Souls were fan&ified by
Divine Grace, but fo much as many are in
this World, and had no Rleffl about them,
they would not fia fo much as they do.
When we are engaged in the Exercife of
Grace, or performance of fpiritual Duties,
fuch as Meditation, Pr* er; Delighting irt
God, Rejoicing in Chrift Jtfus, we fhould
not be fo fooif ¥ of it, nor fo imme-

diately called it by the meer

Vanity or ing of our Minds, if we

had no ft Silj Objects about us, no out-
ward Seaies, no inward Treafures of Fan-
cy, no Appetites of the Cody to ftart up

and

ri a The Principles of Serin. IV.

and mingle with our Religion, to clogg us-
in our facrcd Work; to make us grow-
weary under it, and draw us off from it,
How often muft a Saint fay, H My Soul is
" fincerely fet againft every Sin, and I
" fear to offend him whom my Soul loveth ;
c; With ?ny MmJ Iferve the Lazv of God, and
V I watch againft every rifing iniquity :
" but my outward Sen fes, or the inward
<c Ferments of flelhly Appetite or Paffion,
<c furprize me before I am aware, and de-
" file my Soul. Sometimes my Spirit
cc wreftles hard with FJefh and Blood ; I
" fummon all the Powers of Reafon and
" Scripture, Confcience and Chriftianity ;
¥ I make a firm ftand for a feafon, and
<c maintain a brave and painful Refiftance ;
cc but the reftlefs and perpetual Affaults
i: of Fancy or Paffion, at laft overpower
cc the feeble Spirit, and I finfully fubmit
" and yield to the fretful or the luxurious
<c Humours of the Body; and thus the
fC brutal Powers overcome the Mind, and
" I am led away Captive to Sin. If I had
<c not an Eye, I had not been drawn away
" to the commiffion of this Folly ; if I had
H not an Ear, I had not been tempted from
" God at fuoh a feafon ; if I had not fuch
*' Appetites or Senfes in exercife, I had
" been fccured from many a Snare; if I
" did not wear this Flefh about me, which
? is fo fond and tender of itfelf, and fo

Serm. IV. Sin and Holme) s.. yvh

" impetuous and aftive in the Purfuit cf
" its own Eafe and Satisfaction, I had not
" fhrunk away at fuch a time from a dan-
<c gerous Duty ; I had not been fo. fearful
<c and cowardly at fuch a place in the Pro-
" feffion of my Faith, nor fo often polluted
cc my Soul with Senfualities, and made.
cc work for bitter Repentance.'"

Thus the Experience of Chriflians, and
the Language of Scripture, concur in this
Point, That the Occafions cf Sin evidently lie
?nofi in the Fltfb ; and a ContradiStktn or Oppo-
jit ion to Sin, proceeds more from the Spirit.

It is true indeed, and, muft be confefs'd,
that the Soul being but in part fan&ified,
too often complies with thefe Motions of Sin
which work in cur Members; and the Affec-
tions of the Soul it {elf, being not perfeftly-
holy, are too eafiiy induced to indulge the
Defires and Paffions of the Ffefh ; and
thereby Sin is committed, and Guilt con-
tracted. "The Lazvy or Principle, of Sin in
the Members, leads the Mi'»dy too often, cafa
tizey Rom. vii. 23. Tims the Soul is very
culpable for want of perpetual Reiiftance,
and becomes guilty before God, by every
fuch inordinate Paflion breaking forth, and
by the (atisfaftion of every fuch iinful
raging Appetite : yet I muft believe that
the Soul of a Chriftian would not be guilty
half fo often, if the Lulls of the Body were
not more active than the meer abstracted

Lulls

ii2 The Principles of Serm.IV.

Lulls of the Mind are. The Spirit lufieth
againft the Flefh, and the Flefh' againft the
Spirit, Gal. v. 17. That part which is
chiefly fanctified, and that which is chiefly
unfan&ified, ftrike againft each others and
*cis true in a literal Senfe, as well as a
figurative, one, that a Saint 'with his Mind
Jevves the Law of Gcd, but too often with his
Fkfh the Law of Sin.

Thus I have given the chief Reafons
why the. Principles of Sin-are reprefented in
Scripture by F!efh> and the Springs of Holi-
nefs by the Spirit.

Erom this Confideration of Fhjh and
Spirit y (f Holinefs and Sin, which are fet
forth in the Word of God, and thus ex-
plained in the moft free and intelligible
Method that I am capable of, I would de-
rive fome Remarks for our Information and *
Practice.

Remark I. We may hence derive a Rule of
^judgment concerning ouY own Spate, and find
whether we have any Principle of Holinefs in
cur Hearts cr no, or whether we aye yet in the
Fhfo, and in a State of Sin.

We may draw an eafy Anfwer to thefe
Oueflions, by making an inward Enquiry
into ourfclves, according to the three De-
fcriptions of Flefh' and Spirit.

Fi'ft, What are our chief Aims andDefires>
Are they bent to gratify the Appetites oj the

Flefh,

Se r m . I V# Sin and Holinefs. 1 1 $

Fhfoy and fet upon fenfual Enjoyments ? or
do wefeek and purjue Spiritual and Eternal
things, as our moft valuable and lovely Por-
tion ? What is our chief Treafure ? Where
are our Hearts and our Hopes ? Are they
wandring amongft Heaps of Gold and Sil-
ver, roving over fair and large Eftates,
entertaining themfelves with gay Clothing,
Honours, and Vanities ? or are they point-
ing upwards, and dire&ed towards God,
the firft and beft of Beings ; and fix'd on
the Bleflfednefs of the Spiritual World ? 1$
our chief Concern to make proviiion for the
Flefh and this Life, or to fecure an Inhe-
ritance for our Souls among the incorrupti-
ble Glories of the upper World ? What is
it that fits higheft in our Efteem, and awa-
kens our warmeft Affe&ions and brighteft
Joys ? Is it God or the Creature, Heaven
or Earth, Things flefhly or invifible ? Let
Confcience be faithful, and anfwer to fuch
Enquiries.

Again ; Let us ask our felves, Have we
nothing within us but vhat was deriv'd from
Nature and the Flefh ? or do we find ourfelves
inrich'd with Divine Graces by the influence
of the Holy Spirit ? Are we the fame fort of
Creatures that we were born ? or have we
had a mighty Change wrought in us, fo
we can find in ourfelves that we are
>'.gaw9 burn cf the Spirit? Have we new
Love and new Hatred, new Defigns and

Pur

ii4 Tke Principles of Serm. IV#

Purfuits, new Joys and Sorrows ? -or are
the Afte&ions c£ our Souls the fame that we
brought into the World with us, and inga-
gcd chiefly about the Affairs of this Body,
ana this temporal Life ?

Let us enquire, in the third place, Whe-
ther there be any Oppjiticn made by our Spirits
againfl fltjloly PajfiGns and Apfetl.es ? Let every
one of us ask our Souls, What inward Con-
Aid do I find in myfelf ? Do I. comply with
all the finful Tendencies of flefhly Nature,
or do I maintain a" continual Refinance ? Is
there a Combate, and, as it were, a Duel
within me, when Temptations prefent them-
felves ? or am I eafily led away, and yield to -
Sin naturally, without any Reluctance ? Do
I find my Flefh and Spirit at war within
me, when any fenfual Allurements appear ?
or do I yield up all ir.y Powers as Ser-
vants to Sin, and comply with the Lufts
of the Flefh with a hearty Delight ?■ Am
I like a dead Fifh carried down with the
Stream of my Appetites and Paffions, and
make no Pretences to oppofe the vicious
Current ? If upon this Enquiry I find that
the Flefh is Sovereign, and the Spirit never
oppofes it, I may pronounce myfelf then
to be in the FUJI), in the moft (igniricant and
compleat manner; then I have nothing but
Flefh in me, and my Soul is, as it were,
carnaiiz'd, and deep immeiVd in the flefhly
Life.

L

Serm. IV. Sin and Helinefs: 1 1 $

I confefs there may be fme f rt of Oppo-
fiticn made to defhly Lufts, where there is
no renewed Nature, no faving Grace, no
true Principle of Holinefs, fucn as is defcri-
bed by the Spirit in my Text. Many a
Youth refills his Inclination to a drinking
Hour, or unclean Iniquities, by the meer
Force of his Education, by the awful Re-
gard he has to his Parents, by a Fear ot In-
jury to his Health, or of Publick Shame or
Scandal. Many a wicked Man refufcs to
comply with his corrupt Appcdtes, becaufe
he cannot bear the Anguifh of his own Con-
fcience, and the fharp Reproaches of his
Reafon and better Judgment. And many
a guilty Paffion is reftrain'd and fupprefs'd,
from a natural Fear of the Juftice of God
and an everlafting Hell, without any inward
Principle of real Piety.

'Tis not every Refiftance therefore, that
we make and maintain againft Sin, can be
a fufficient Evidence that we are new Crea-
tures, unlefs we can fay with St. Paul, Rom.
vii. 22. / delight in the Law of God after the
tmvard l\hn ; that my Soul not only ap-
proves, but takes plealure in Holinefs; that
Sin is the Object of my utter Hatred, as
well as iny prelent Refiftance ; and that not
only as it promotes my own Ruin, but as it
brings Difiionour to God : that my very
Heart and Soul are fee for God and Re-
ligion, and \ls a Grief and daily Bur-
den

1 16 The Principles of Serm. IV.

den to me, that rhere fhould be any fuch
thing as a Law in my Members waning again/}
the Law of my Mind ; which makes the true
Chriftian cry out often, with Bitternefs
of Soul, O wretched Man that I am ! wha
(hall deliver me fr m the Body of this Death ? .
Rom. vii. 24.

Yet ftill it remains an unconteftable
Truth, That where is no Refiftance to the
Flefh, and the Lufts thereof, there Perfons
are not only in a State of Sin, but in the
ftrongeft Bonds of Iniquity : they have
brutifyM their Human Natures, 2nd have
made themfeives like the Beafts that peri(h ;
fuch was the Character of the Ephejian Gen-
tiles when the Gofpel came firft amongft
them i they were alienated frcm the Life of
God, and being p aft feeling, gave themfeives up
to work all Uncleannefs with Greedinefs, Eph.
iv. 18, 15?.

Remark II. There may he fome Spirit in a
Perfon where there is much Flefh ; fome Holinefs
where there is much Sin. For as none but
Saints in Heaven are all Spirit, and as the
Unrcgenerate are all Flefh ; fo the Saints
here upon Earth, are fome Flefh and fome
Spirit, becaufe they are fanctify'd but in
part ; they are in their way towards Per-
fection, but they are not perfect : The Spi-
rit and the Flcfl) conflict in them, fo that they
cannot do the things which they would. As they
cannot ferve God and pra&ife Holinefs,

with.

Se r m . 1 V . Sin mid Holinefs. 117

with fuch Conftancy and Zeal as they de-
fire, becaufe of the lulling of the Flefh ;
fo neither can they fink fo far into Sin,
nor indulge evil Courfes fo far as the Flefh
would lead them, if they had no Strivings
of the Spirit to refill it, no Principles of
Regeneration or Holinefs.

They are led away indeed many times
by fenfual and ileflily Allurements, but the
chief Objects of their Purfuit are fpirituai
and heavenly : they have too many of the
fame vain Affections, and iinful Defires, that
Were bom of ihe Flefoy remaining in them ;
but they have alio new Thoughts and
Hopes, new Inclinations and Appetites to*
wards Divine Things, which could not be
derived but from Heaven, and prove them
to be born of the Spirit.

As unreasonable as it is therefore for
any fincere Chriftians to fay, they are ctntt+
pleat in Holimfs, or pretend to Perfe. •
in this Life, becaufe they find a Work of
Grace in them; fo it is equally •unreafo-
nable for them to charge themfelves wi:'
being altogether carnal and unregeneratey be-
caufe they find fome of the Lulls of the
Flefh warring in them. I would fry, there-
fore, with companion to fuch humble and
doubting Souls, While you are Inhabitants
In Flefh, and your Sandification is imper-
fect, you will not have perfect Peace : there
\s\\\ ever be fome Enemies within, for you

to

1 1 8 The Twiddles of Serm. IV,

to conflid with ; and this inward War, this
Battle with Flefli and Blood, with Self and
Sin, will by no means prove that ye are
utterly unfan&ify'd i No ; it will rather give
you fome Reafons to hope that there may
be a Principle of Holinefe wrought in you>
becaufe you find a Refinance againft the
Flefli ; efpecially if you experience alfo a Zeal
and Hatred againft every rifing Iniquity,
The moft holy Soul in this Life, can never
prevent all the Motions of irregular Appe-
tite; and the beft of Chriftians have much
ado to curb and fupprefs fome '(infill Affec-
tions which fpring from this mortal Body*
The chiefeft of Saints had reafon to com-
plain, that he was too often led Captive by
the Law of Sin in his Members, Rom. vii.

'Tis true indeed, if we were complcatly
fan&ified, if our Spirits were entirely holy,
they would conftantly and efte&ually refill
all evil Motions and Appetites of the Fleih,
f.) that they fhould not bring forth the
Fruits of Iniquity and Guilt : but where
this Rcfiftance is not always eftedtual, yet
it it be conftant and fincere, and flow from
a real Hatred of Sin, there the Heart is re-
newed, and the Spiritual Life begun. Let
trembling Chriftians therefore be encou-
raged, tho they may find many vexing
Ferments of the Flefli, and di (quieting
Paffions fometimes flirring within them ;
let them not call away their Hope, but let

them

5er m. IV. Sin and Holinefs* 1 1 9

them rather rejoice in the Promifes of the
Covenant, and go on daily to cleanfe them*
fehes, by the Aids of Divine Grace, from
all Fdthinefi of Fhfh and Spirit , and to perfiEt
Holinefs in the Fear of Gods 2 Cor. \ ii. 1.

Remark III. What hid and impious Fo!<y
are thofe guilty of who give a Lcofc to ail the
Appetites and Lifts of tie FLfi, tinder a pre-
ttme that 'tis their "Temper and Conftitution
leads them to it ; that 'tis their Nature in-
clines them to riot in all Luxury and Wan*
tonnefs ; and that they do but follow the
Leadings of Nature ? I would reafon a
little with Perfons of fuch a profligate Cha-
racter, if tney have not renounc'd Reafcn
as well as Religion.

lft, Confider, S;nners> whether you are
not under a great Miftake, while you fay,
that you obey all the Dilates of Nature
when you rufh on to ilefbly Iniquitiefe
Have you no Natural Confience within you thai
forbids theft vile PraElices ? Has it not given
you many a Check already, and many an
inward Reproach ? Have you no Reafin
that tells you that there is a God, and a
Judgment, and a terrible Account one day
to be given of the Guilt and Madnefe
which you now indulge? 'Tis but
fart of your Nature then, and that the
meaneft and the vileft too, whofe Di&ites
you obey when you give yourfelves up to
ail Intemperance. The very Heathens \

fuch

no The Principles of Serm. IV.

fuch a Confcience in them, fiich a DM
written in their Hearts, to forbid, and to
condemn the groifer Iniquities, Ro?n. if, ip
and fuch an inward Monitor belongs to
your Nature too, unlefs you have entirely
lubdued and enflaved your Spirits, which
are the beft part of your Natures, to the
Tyranny of your Flefh ; unlefs you have
buried your Reafon in brutal Appetite,
and feared your Confcience as xisith an hot Irony
that they may neither feel nor fpeak.

idly, You fay 'tis Nature you frbeyk
while you follow after flefhly Lufts ; but is
it net Nature deprav'd and fpoil'd ? Can you
think 3tis the pure, the original, and un-
corrupted Nature of Man to follow all the
Appetites of Flefll and Blood, and live
upon a level with the Brutes that perifii ?
Can you imagine that your Spirit and Rea-
fon, and all the glorious Powers of your
intellectual Nature in their firft Perfection,
were made to be thus employ M as Lackeys
to the Body, and mecr Purveyors for the
Flefh ? Is it not a fign your Nature is
fallen from its original State, while thefe
meaner Powers of Senfe and Paffion have
fo mighty and fovereign an Influence ? and
is it not rather the Dictate of Reafon, and
Nature, and true SelHLove, that you fhould
feek the Recovery of your original Excel-
lencies, and that you fhould ufe all Me-
thods to flop and heal the Difeafes of

your1

Serm.IV. Shi and Bolinefs. 121

your Nature, and to repair thefe Ruins of
Humanity.

But3^/y, Suppofe it were the Inclina-
tion of animal Nature in its original Frame*
to be Intemperate, Proud, Angry, Impa-
tient, and Luxurious ; and fuppofe all the
prefent evil Appetites and Paffions of the
Flefh, were the Attendants of Man in his
firft Eftate ; yet has net Gcdycur Creator and
GovernouYy night to place )0u in a State of
Trydlj in order to future Rewards and
Punifhments ? And may he not forbid your
Spirit to comply with thefe Inclinations of Na-
ture and the FU(h> as a T'eft tf )0ur Obedience
to God your Maker ? Is it not proper there
fhould be feme Difficulties to conquer id
fuch a probationary State ? And if the
God who made you, has actually appointed
the matter of your Probation or Tryal, to
be a Conflict of the Spirit with Fiefli and
Blood, had he not a Right to make this
Appointment ? And does not your own
Reafon and Conference tell ycu that yen
deferve his Anger and fevere Punifhment,
if you abandon ycurfelf to all the wild
Motions and Extravagancies of bodily Ap-
petite, which he requires you to refill and
fubdue ?

Bethink yourfelves, O Sinners, how you
will anfwer it to God another day ; :
when he has given you a Soul, a Spirit, a
Confcience to fight againft fleflily Lufts
G

122 The Principles cf Serm. IV.

you fhould nourifh and indulge them hour-
ly ? When he has offer'd his Grace to
change your corrupt Natures, and has fent
his only Son, and his Eternal Spirit, to
(purchafe Pardon for paft Sins, and to make
New Creatures of you ; when he has taught
you your Duty, and offers Divine Aids to
fulfil it ; when he both entreats you as a
Friend, and commands you as a God, to
refift thefe Lulls of the Flefh effectually,
and be for ever holy and happy ; that you
fhould neglect the Laws and the Mercies
of a great and condefcending God, and ftill
run riot in thePurfuit of forbidden Paffions
and Pleafure ? Can )0ur Hearts endure, or
your Hands be firong in the Day that the God
of Vengeance fliall appear in flaming Fire,
to make enquiry into fuch Rebellion ? Can
you be fo ftupid as to hope that the poor
Pretences of Flefh and Nature, will skreen
you from juft and almighty Indignation ?

Awake, awake, O miftaken Creatures,
And let the Man within you refume its place,
and Reafon and Confcience do their Office.
Awake from this vain and dangerous Dream,
this fatal Security, and wilful Blindnefs*
Rouze the Powers of your Souls to arm,
:ind fight in opposition to the /inful Flefh ;
arife and beftir yourfelves e'er the Time of
Tryal be ended, and the deciiive Sentence
of an offended God, doom you to Miferies
that have no end.

Serm.IV. Sin and Holinefs. 12*$

Remark IV. In this Defer iption of the
Principles of Sin and Holinefs, as feated in
our Fiefh, or in our Spirit, we may fee the
Nature of the Chriflian Warfare ; that much
of it confifts in a Fight of the Spirit with
Fltjh and Blood. Little do fome Chriftians
confider how much of Religion lies in
watching over their Appetites and Senfes,
and fetting a Guard upon the iinful Ten-
dencies of the Flefh ; little do they think
how much of their Piety and their holy
Peace depends, on keeping down this Flefh,
and fubduing it to the beft Service ot the
Soul.

There may be fome Perfons, who under
pretence of ferving God in the Spirit, and
the more exalted and refin'd Notions and
Pra&ices of Chriftianity, give a Loofe to
the Flefh in eating and drinking, and dref-
fing, and all the Luxuries of Life. But
can thefe Chriflians imagine, that when
they pamper and indulge that wherein Sin
is chiefly feated, their Spirits fhould lonj
maintain their Purity and Heaveniy-mind-
ednefs ? St. Paul was of another mind, x
Cor. ix. 27. I keep under my Body, Jays he; I
fight with my Flefh which is my great

Enemy ,* vxmiri^a x) J*hayu>yci> I fubdue it,

and beat it down, as with heavy Blows, I keep
it under as a Slave, left, when I have preache I
to others, I myfelf jkould become a Caft-away ;
left, when I have preached to others the
G z Doc-

x 24 The Principles of Ser m. IV.

;Dodrine of mortifying the Flefh, and of
walking according to the Spirit, I fhould
indulge fuch flefhly Sins as would prove my
Eternal Ruin

Let not any Man imagine, that I am
here teaching the Romifo Penances, and
Monfofh Severities : there is no neceffity of
Sackcloth and Beggary, Scourging and
Starving, in order to keep the Body fit for
the Duties of Religion. Surely there is a
Medium between the Self-indulgence of
fome laz,y and carnal Chri/iiansy and the fu-
perftitious Forms of mortifying the Flefh,
pra&ifed in the Pcpifi Church : and if, under
a pretence of fublime Spirituality, we let
the flefhly Appetites get the maftery of
us, the Profperity, and even the Safety of
the Soul, will be in extreme hazard : for
:St. Peter and St. Paul agree well in this
Dcdrine, That flejhly Lufts war againfi the
Soul, i Pet. ii. ix.

I confefs the Apofte tells the Ephefians%
chap* vi. v. 12. We wreftle not againfi FUJI)
and Bkod> ike. But 'tis plain he means no
more, than that Flefh and Blood are not our
only Enemies, but that we wrejlle alio with
Principalities and Poivers, and fpiritual IVic-
kednefs, u e. with Satan and the Powers of
Darknefs. Yet we muft remember that the
Powers of Darknefs chiefly attack our Spi-
rits by means of our Flefh. I cannot
believe they would have fo much advantage

over

Serm. IV. Sin and Holinefs, i %f

over our Souls as they have, if our Souls
were releafed from Flelh and Blood. Satan
has a Chamber in the Imagination, Fancy is
his Shop wherein to forge finfuft Thoughts ;
and he is very buiy at this mifchievous
Work, efpecially when the Powers of Na-
ture labour under any Difeafe, and fuch as
affe&s the Head and the Nerves : he feizes
the unhappy Opportunity, and gives grea-
ter Disturbances to the Mind, by awaken-
ing the Images of the Brain in an irregular
manner, and ftimulating and urging on-
wards the too unruly Paffions. This crafty
Adverfary is very ready to fifi, as we fay,
in troubled Waters, where the Humours of
the Body are out of order. Thus he is
wife to make his advantage of all our
Weaknefles, and to gain feme Intereft in
them, to execute his hellifh Defigns there-
by. 2 Cor. xii. 7. A Mejfenger of Satan, and
a Thorn in the Flefh, were both together
troublefome to St. Paul : whether they be-
came two diftinft Enemies, or one flrength-
ned by the influence of the other, is hard
to determine ; but thus much feems to be
intimated, that fome troublefome Diforder
in the Flefh, gave a great occafion to Satan
to buffet Paul more feverely, and do him
more mifchief.

It is hard wreftling for a poor fanctified

Soul, with fo violent and ftrong a Yoke-

Fellow as our Flefh. The Powers of the

G 3 Flefh

126 The Principles of Serm.IV.

Flefh twine about our feeble Spirit, and
often pull it to the ground, and get the
maftery of it. The Juft Man may fall down
feven times , and rife again ; but the Wicked
fall into Mifchief, and attempt not to rife,
Prov. xxiv. 1 5. We are tied to the Flefh
while we are here, and it is the biggeft,
and the hardeft part of our State of Tryal,
to be conftantly tied to fuch Flefh as ours
is. All the Adverfaries we have befides,
are not equal to the Adverfary that dwells
with us, nor is all their Power equal to
the Power of our Flefh and Blood, with
its reftlefs Urgencies, leading us away from
God to Sin. There is fo clofe a Union
between Flefh and Spirit in this State,
that we carry our Prifon about us, even the
Flefh in which we inhabit : we drag our
Chains about with us ; we are tied down to
our Senfes ; we are too nearly allied to the
Pafllons and Appetites of this Animal in
which the Soul dwells, and thefe the Soul
cannot mailer and fubdue entirely : how-
ever let us wreftle with Flefh and Blood, as
well as with the tempting World, and the
Malice of Satan; let us beftir ourfelves, and
fight the good Fight of Faith, for the Crown
is worth the Labour of the Conqueft.

Yet there is another Difficulty attends
this part of our Spiritual Warfare, (viz,.)
'This is a Combat to which the Captain of our
Salvation did not lead us on in Perfon, and in

which

Ser m. IV. Shi and Holinefs* 127

which Chr'fl never went before us. "Tis a La-
bour of Piety in which our blefled Saviour
was not our Pattern ; nor could be be, tor
he had no Principle of Sin in his Soul, nor
any finful Motion in all his fenfitive Powers.
His Fief) itfelf, in a literal Senfe, was bom
of the Spirit, and he was all Spirit, all Holy.
The Holy Ghofi over/hadow'd the blefled Vir-
gin j and that holy thing that was born of
Mary, was fanftihed in its Original, and
united to the Eternal Son of God, Luke i.
35. Never had he one diforderly Paffion ;
never one vicious Appetite, no criminal
Wifh, no guilty Inclination : he knew no
exceflive Tendencies towards a lawful Ob-
je&, nor did he feel any inward propenfity
toward an unlawful one. He took fart vj

Plijv una niooa, mCcCCt, VKOtijt u£ L„;,i»,'5'?.
were Partakers of it : In all things was he made
like to his Brethren, but without Sin, and
tempted in all Points as we are, except this
inward and native Temptation ; Hel. ii.
14, 17. & iv, 15. This part of our War-
fare, therefore, we have no perfeA Pattern
for; the Leader of the holy Army never
went through thefe fpeciai and fore Con-
flicts, in which our Spirits are daily enga-
ged, even the War with corrupt Nature
and finful Flefh : yet he pities and f/mpa-
thizes with us; for, as Gul, he knows our
whole Frame perfectly ; and he knows, as
Man, what our Flefh is, and what its fin-
G 4 tut

1 2 S The Principles of Ser m . IV.

ful Appetites are, fo far as his holy Nature
will admit of this Sympathy* In fuch a
Cafe as this, which he never experienced,
yet he fupplies us with fuch Grace as is
eflfe&ually fuited to relieve thefe Agonies ;
and the kind Angel of the Covenant will be at
our Right Hand, to ftrengthen the fincere
Combatants, that they be not overcome.

Remark V. Hew much do cur Fellow*
Cbrifiiaus deferve our P'uyy that labour wider
great Difficulties, and great Darknefs, through
the perverfe Humours of their Flefh ? through
the untoward Conftitutions of their Na-
ture, through the peevifh, or proud, or
malicious, or paffionate Tempers of their
mortal Body ?

Some have a more wrathful, fome a
more wanton Mixture of Biood and Natu-
ral Spirits ; others again are more melan-
choly in their Conftitution, are ready to
overwhelm themfelves with Defpair and
unbelieving Sorrows : they go on fighting
and mourning all the day long, with many
a violent Conteft, many a Groan and
Struggle, many a (harp Combate, and per-
haps with many a Wound too. They are
often upon their Knees for Strength to
fubdue this ever prefent Enemy the Fkfb9
and can gain but little Advantage : they
are fighting from day to day, and their
Sins are fo powerful ftill, that they think
they never get nearer to the Conqueft :

they

Ser m. I V . Stn and Holinejs. 1 2 9^

they labour and toil, pray and endeavour
to obtain Divine Affiftance, and yet are too
often overcome. This is the Cafe of many
a Chriftian who hath fome ftrong Corrup-
tion mingled with his Conftitution. Lee
us pity fuch, and pray for them too, and
not be hafty in cenfuring their Character '
and their State : Blefs God if your Confti-
tution be of a happier Mould, and if your ;
Tryals are not fo great, and your Tempta-
tions fo heavy as theirs.

But you will fay, " They fin often, and
fi fall very foully, and dishonour Religion
M more than you." It may be fo ; but ic
may be they fight harder than you do, and
labour with more Affiduity, and exercife
more Grace than ever you did, and yet are
more frequently overcome by Sin : fo ftrong
is the Conftitutional Iniquity in fome Na- -
tures, more than it is in others, - Therefore,
while you condemn the Sin, let not the ■
poor ftriving mourning Sinner be cenfured
heavily as to his Chara&er, or as to his
State. It was faid of a very great Man of
God heretofore, that he had Grace enough
for ten Men, bu: not half enough for him-
felf, becaufe his natural Conftitution was •
fo very violent and paffionate.

When thou , feeft therefore a Chriftian

often in Sorrow, confeffing his Follies, and

continually humbled under a fenfe of the

Levity of his Spirit, or the Vanity of his

G 5 na-

130 The Principles of Serm.IV.

natural Temper ; when he grieves, that in
fuch and fucH a Seafon, he has indulged
unlawful Airs, and comply 'd too far with
the Vices of Company ; when thou ob-
fervefl his Spirit vexed and pained inward-
ly, that he has indulged any criminal Ap-
petite or Paffion beyond what has been
vifible in thy own Conduft ; do not pride
thyfelf in thy own Purity, nor difdain thy
mourning Brother, but fay within thyfelf,
• Perhaps he has watched and laboured
ic more than I have done, and yet his own
" Iniquity was too ftrong for him." Think
with thyfelf that he was wreftling with a
Giant , and fought hard and was overcome ;
but thy own Combat was but as it were
with a Dwarf or a Child, with fome feebler
Vice that had lefs Root in thy Conftitu-
tion ; and therefore tho thou haft labourM
lefs, yet thou haft gained the Vi&ory. And
to encourage fuch mourning Chriftians, let
me add, That in the future State, 'tis pro-
bable, the Saints fhall be rewarded, not fo
much according to their a£lual Succefs and
Viftory, as according to the Toil and La-
bour of the Combat.

Yet take this Caution by the way too :
Such Perfons fhould not think themfelves
innocent, becaufe they fight harder againjft
Sin than others do ; let them not think all
Warnings ufelefs, nor be angry with the
gentle Admonitions of their Friends, as

tho

Serm. IV. Sin and Holinefs. i } i

tho they were hard Cenfures : for fuch
Chriftians have more need of Warning than
others, becaufe they are more in danger.
They ought to be crying out on themfelves
continually, 0 wretched Creature! who foaU
deliver me ? They fhould beg Reproofs, and
fay, Let the Righteous fmite me, it fha!l he a
Kindnefs ; and let him reprove me, it foali be
an excellent Oil that fh all not break my Head :
Rom. vii. 24. Pfa. cxli. 5. Let my Bre-
thren watch over me, for I find I am not
fufficient to be my own Keeper : and let
them have compaffieu on me, plucking me tut
tf the Fire, for 1 hate, as w ell as they, the
Garment f potted with the Flcjh, Jude ver. 23.

Thus the Flefh muft be brought under
by conftant Watchfulnefs, Prayer and Re*
fiftance, elie we cannot maintain Holinefs
and Peace. Take heed therefore, O feeble
and tempted Chriftian, while thou art by
Prayer engaging the heavenly Alliance on
thy fide, that thou let not thy own Wea-
pons drop, but maintain the War. The
Fight is to laft but threefcore Years and
ten ; if thou overcome, there is the Crown
of Life ready for thee, which Jefus the
Judge (hall beftow on all the Conquerors.

Remark VI. Hove foould vie rejoice in hope
cf that Hour that fo.ui releafe us from this
finful Flefh j when we fhall ferve God in
Spirit without a Clog, without a Tempter !
O with what a Relifh of facred Pleafurc

ftioold

i j 2 TJje Principles of Ser m. IV\

fhould a Saint read thofe Words, in 2 Cor. v.
8. Ahfentftom the Body^md pre/em with the
Lord? Abjent item /(ms Traytor, this vex-
ing Enemy, that vC;e conftantly carry about
-with usl Abfent fjrom the Clog and Chain
of this finful Flefii, the Prifon wherein we
are kept m-"l5arknefs, and are confined
from God f Abfent from thefe Eyes that
have drawn our Souls afar from God by
various Temptations ; and Abfent From
thefe Ears by which we have been allured
to Tranfgreffion and defiling Iniquities !
Abfent from thofe Lufts and Paflions, from
that Fear and that Hope,, that Pleafure and
that Pain, that Love, that Defire, and.
Anger, which are all carnal, and feated in
the Hefhiy Nature, and become the Spring
and Occafion of Co much Sin and Miichief "
to our Souls in this State. Abfent from the
Body., and prefent with the Lord: methinks
there is a Heaven contained in the firfl part
of "thefe Words, Abfent from the Body ; and a
double Happinefs in the lad, Prefent with
the Lord : .Prefent with him who hath faved
our Spirits thro all the days of our Chriftian
Coriiift, and hath given us the final Vic-
tory i- Prefent with that God, who fhall
eternally influence us to all Holinefs, who
fhall for ever fhine upon us with his own
Beams, and make us conformable to his
own. holy Image t Prefent with that Lord
i Saviour,, from whom it fhall not be. in

die

Ser m . I V. Sin ana Hclinefs. 13$

the power of all Creatures to divert or
draw us afide.

It is by our Flefh in this World, that
we are a-kin to fo many Temptations, a*
kin to all the Obje&s that ftand around us,
to tempt us from our God ; and we are
ready to cry out, " O the blefled Angels
iC that were never a-kin to Flefh ! O thofe
" blefled Spirits, who move fwift as
c< Flames to execute the Will of their
M God, without the incumbrance of Flefh,
u without being allured by that moft

* powerful and fuccefsful Tempter! Hap-

* py Beings ! they know not our Tails ;
" they feel them not; they are all Spirit;
<c they are all holy ! O the blefled Saints
" in Glory, that are releafed from their
" Fl'efh, which once they had fo many,
" andfo fore Combats with ! Their Flefh,
cc which heretofore prifoned them, and
c< pained them, and drew them often
" away from God, contrary to that hea--
" venly Biafs that was put upon their
" Souls by God the Sanftifier !''

But we rejoice in hope that our Turn
fhall come too. There is a Day of Deli-
verance from this finful Flefh provided for
us. All our 'times are in the hand of 0
and the belt Time, is the Time of our Re-
leafe from this finful Companion. Let our
Faith fay, " I read in the Promifes that
. " this fame Happinefs belongs to me,

"which

134 The Principles of Ser m. IV.

cc which the Saints above are now poffef-

c fed of : It is coming, it is coming as fall
" as Time and the Heavens can move, as
cc fall as Days and Hours can remove out

c of the way/1 Then we fhall have no
Flefli for the IVorlcTio lodge one Tempta-
tion in, nor for Satan to make ufe of as an
Engine of his Malice, to batter the Con-
ftancy and Duty of our Souls : then we
fhall be freed from all thofe Methods of
Injury to our Spirits, which we receive
now by means of the Flefh.

Thus at the day, of our Death is derived
a glorious Liberty, &nd thence we date our
Joys ; but our Joysf rife high indeed, if
our Faith can but lo$k a little farther, and
take a profped of that Day when our
Flefh fhall be raifed in perfeft Holinefs,
and our Spirits, compleatly holy, fhall be
rejoined to it : then it (hall be no more
true, that Flefh and Spirit luft againft each
ether, and thefe two are contrary ; for Flefh
and Spirit fhall both draw one way, both
ead us towards our Divine Original, and

he firft Father of our Beings. Then the
Law in our Members, and the Law in our
Minds, fhall concur together to influence

is to perfect Holinefs : then, when our Spi-
rits fhall be like God, the firft and beft of
Spirits; and when our Flefh fhall be like

he Flefh of the Son of God, that great

at tern of a glorified Body.

And

Serm. IV. Sin and Holinefs. i^

And this Day will furely come, for our
Redeemer with his Body is glorified in
Heaven, and he fits there as a Pattern of
our Bodies to be glorified, and a Pledge to
aflure us of it too. O come the Day when
he fhall change thefe Bodies of our Vilenefs
into the Form of the Body of his Glory ! and
he can eafily do it, by that Power wlxreby
he can fubdue all things to himfelf Then
fhall our Flefh and our Spirit join fweetly
together, and each of them fulfil and en-
joy their part, in the Bufinefs and Bleffed-
nefs provided for them in Regions of un-
known Plealure. Amen,

SER-

[ rj<r

Sermon V.

The Soul drawing near to God in
Prayer.

Job xxiiL 3,4,

0 that I' 'knew where I might find him !
that I might come even to his Seat ; I
would oraer my Caufe lefore him, &c* .

The Firft Part.

HIS Book of Jcb might, per-
haps, be the firft and earlieft
;i part of aH the written Word

^^"i?Mji °f God ; for learned Men, up-

Hjj^^^ on good ground, fuppofe that

this Hiftory was elder than

the Days of Mofes : and yet it hath many a

fweet Leifoa of experimental Religion in it

9

to

Ser.V. The Soul drawing near , &c. 157
to teach the Difciples of Chrift : we may
learn many Duties and Comforts from it in
our day, upon whom the Ends of the World are
come. The Style of it in fome parts is fo
magnificent and folemn, in others fo tender
and affe&ionate, that we muft feel fome-
thing of devout Paffion when we read
this Hiftory, if our Hearts are but in a
ferious Frame, and if our Temper or Cir-
cumftances of Mind or Body have any thing
a-kin to the Grief or Piety of this good
Man.

Job had now heard long Stories of Ac-
culation from his Friends, while he was
bowed down, and groaning under the hea-
vy Providences of God : they perfected him
whom God had fmitten, and pour'd in frefll
Sorrows upon all his Wounds. " Ttt turn
afide, faith he, from Man, for miferable
u Comforters are ye all; and I will addrefs
cc myfelf to God, even the God that fmites
<c me. 0 that I knew where I might find him !"
The Stroke of the Father doth not make
the Child fly from him, but come nearer,
and bow himfelf before his belt Friend ;
this is the filial Temper of the Children
of God.

" My Complaint is Litter, faith Job, ver. 2.
becaufe of my Sorrows from the hand
of God, and from the Accuiations and
Reproaches of my Friends; you may
I think I am too lavifh in my Complain-

1 3 8 The Soul drawing near Serm. V.

ings and my continual Cries, but I feci
t( more than I complain of." And there-
fore Job is fet up as a Pattern of Patience ;
for he could fay, My Stroke is heavier than
my Groaning.

There are fome of the Children of God
who give themfelves up to a perpetual Ha-
bit of Complaints and Groans, tho no
Tryal has befallen them but what is common
to Mm : they make all around them fenfi-
ble of every leifer Pain they feel, and be-
ing always uneafy in themfelves, they take
the kindeft and gentleft Admonition for an
AcGufation ; and while they imagine them-
felves in the cafe of Job, they refent highly
every real or fufpefted Injury : in fhort,
they make a great part of their own Sor-
rows themfelves, and then they cry out
and complain ; and among their difmal
Complainings, they often, without reafon,
affume the Words of Job as their own, and
fay, My Stroke is heavier than my Groaning.
In fome Perfons this is the Temper of their
Natures, and in others a meer Diftemper
of the Body ; but both ought to watch
againft it, and refift it, becaufe it appears
fo much like finful Impatience and Fret-
fulnefs, that it cannot be indulged without
Sin.

There are others, whofe real Aflli&ionsj
are dreadful indeed, and uncommon, vvhoj
feem to tire -all their Friends with their;

Com!

Serm. V. to God in Prayer. 139

Complaints too ,• but (it may be) if we
knew all their Variety of Sorrows, and
could take an intimate View of every out-
ward and inward Wound, we fhould ac-
knowledge their Stroke was heavier than their
Groaning; and efpecially when God is in
fuch a meafure abfent from them too, that
they are at a lofs (as Job was) how they
fhould come at him, or converfe with their
heavenly Father : then their Souls break out
into vehement Defires, 0 that I knew where I
might find him !

A Child of God, who is wont to main-
tain a conftant and humble Correfpondence
with Heaven, does often receive fuch fen-
fibie Influences of InftruSion and Comfort
from the Throne of Grace, that he is led
on fweetly in the Path of daily Duty, by
the guiding Providences of God, and by
the fecret Dire&ions of his Holy Spirit.
He finds Divine Pleafure in his Morning
AddrefTes to the Mercy-Seat, and returns
to the Throne in the Evening with Joy in
his Heart, and Praife upon his Tongue*
He has fomething to do with the great
God, in a way of humble Devotion, in all
his important Concerns : but if God retire
and withdraw from him, he feels and be-
moans the Divine Abfence, and his Heart
meditates Grief and Complaints; and when
at the fame time he is prefs'd with othec
Burdens too, he breathes after God with

a

.14° The Soul drawing near Serm. V.
a facred Impatience, and longs to know
where he may find him : then fays the Soul,
O if I could but come near to the Seat of God
in my AddrefTes to him, I would order my
Caufe before hint, and fill my Mouth with Argu-
ments. This brings me to the Dotirine, which
fhall be the Subjeft of my Difcourfe.

Obfervation. When a Chriftian gets near the
Seat of God in Prayer, he tells him all his Sor-
rows, and pleads 'with him for Relief.

In difcourfing on this Doctrine I fhall
confider four Things.

I. How may we know when a Soul gets
near to God in Prayer; or> what it
is to get near the Seat of God.

II. What are the particular Subje&s of
holy Converfe between God and the
Soul.

III. Why fuch a Soul tells God all his
Sorrows.

IV* How he pleads with God for Relief.

Fir ft, Hoiv may we know when a Soul gets
near the Seat of God in Prayer.

I anfwer, There will be fome or^all thefe
Attendants of Nearnefs to God.

I/?, There will be an inward Senfe of the
fever al Glories of God, and fuitable Exercifes
of Grace in the Soul For when we get near
to Gcd, we fee him, we are in his Pre-

fence ;,

Serm. V. to God in Prayer. 141

fence ; he is then (as it were) before the
Eyes of the Soul, even as the Soul is at all
times before the Eyes of God. There
will be fomething of fuch a fpirkual Senfe
of the Prefence of God, as we fhall have
when our Souls are difmifled from the Pri-
fon of this Flefh, and fee him face to face,
tho in a far lefs degree: *cis fomething
that refembles the future Vifion of God in
the bleifed World of Spirits ; and thofe"
Souls who have had much Intimacy with
God in Prayer, will tell you that they
know in fome meafure what Heaven is.
The Soul, when it gets near to God, even
to his Seat, beholds feveral of his Glories
difplayed there ; for 'tis a Seat of Mxjefty,
a Seat of Judgment, and a Seat of Mercy.
Under thefe three Characters is the Seat of
God diftinguifhed in Scripture, and be-
caufe this Word is part of my Text, I
fhall therefore a little enlarge upon thefe
Heads.

When the' Soul gets near to God, it fees
him,

(1.) As upon a Seat of Majefty. There he
appears to the Soul in the firft Notion of
his DiviiTity or Godhead, as Sdf-fuffidenty
and the firft of Beings : he appears there
as the infinite Ocean, the unmeafurable
Mountain of Being, and Perfection, and
Blefiednefs ; and the Soul, in a due exer-
cife of Grace, flirinks, as it were, into

nothing

142 The Sod drawing near Serm. V.
nothing before him, as a Drop, or a Durt,
a meer Atom of Being. The Soul is in its
own eyes at that time, what it is always in
the eyes of God, as nothings and lefs than
nothing, and Vanity.

He appears then in the Glory of his
lAU-fufficiencey as an Almighty Creator, gi-
ving Birth, and Life, and Being, to all
Things ; and the Soul, in a due exercife
of Grace, ftands before him as a Dependent
Creature, receiving all its Powers and Be-
ing from him, fupported every moment by
him, and ready to fink into utter Nothing,
if God withdraw that Support. Such is
God, and fuch is the Soul, when the Soul
draws near to God in Worfhip.

He appears again upon. his Seat of Majefty
as a Sovereign, in the Glory of his Infinite
Supremacy, and the Soul fees him as the
Supreme of Beings, owns his juft Sove-
reignty, and fubje&s itfelf afrefh and for
ever to his high Dominion. O, with what
deep Humility and Self-abafement doth
the Saint, confidered merely as a Creature,
caft himfelf down at the foot of God, when
he comes near to the Seat cf his Majefty !
" Behold (faith Abraham) I now have taken
" upon me to /peak unto theey I who am but
€C Duft and Afies ;" Gen. xviii. 27. This is
the Language of a Saint when got near to
the Seat of the Majefty of, .God. " Before
" I had feen thee as fuck a Sovereign, I

" was

Ser m. V- to God in Prayer. 145

<c was reftive and ftubborn : in times paft
C€ I quarrelled with God becaufe of diffi-
<c cult Duties impofed upon me, and be-
<c caufe of the difficult Difpenfations I was
cc made to pafs through ; but nowr I behold
u God fo infinitely my Superior, that I
cc can quarrel no more with any Duty, or
" any Difficulty ; I fubmit to all his Will :
t whatfoever he will have me be, that I
<c am ,• whatfoever he bids me do, that I
<c do ; for 'tis fit he fhould be a Sovereign,
<c and I fhould be a Subjeft. I give my-
cc felf to him afrefh, and for ever, that he
<c may difpofe of me according to his own
" Will, and for his own Glory : I would
<c be more regardlefs of my felf, and more
u regardful of my God ; 'tis fit he fhouid
1 be the ultimate End of all that I can be,
" and all I can do, for he is my Sove-

reign.

Again, When a Soul is near to God,
God appears in the Glory cf his Holincfs ;
for the -Seat of his Majefty is called the
Throne of his Holinefs, Pfal. xlvii. 8. And
then the Heavens are not clean in his fight :
and the Soul cries out with thole worfhip-
ping Seraphims, Holy, Holy, Holy, is the Lord
of Hafts ; the uhole Earth is full of his Glory :
and joins with lfaiah, the worfhipping Saint,
in that humble Language, Wo is me, for 1
mm a Man of unclean Lipsy &c. You fee the
Chara&er of a Saiat getting near to God,

ant

144 The Soul drawing near Sertii. V.
and Handing before the Seat of his Ma-
jefty, Ifaiah vi. 3, 4. where the Angels and
the Prophet worfhip together with the
deepeft Humility. iC / have heard of thy
': Holinefs before, (fays the Soul) and /
cc have heard before of thy Glory afar- off;
€< but now mine Eyes fee it, and 1 abhor my*
" felf in Duft and Afhes : Job xlii. 6.

(2.) His Seat is to be confidered as a
Seat of Judgment ; for God is not only a
King, but a Judge : and Job has, without
doubt, a reference to this in my Text, be-
caufe the Language which he ufes, feems
fuited to a Throne of Judicature, a Throne
of Juftice. If I could get near his Seat, I
would order my Caufe before him, I would plead
with him. The Soul that gets near to God,
fees him fitting upon a Seat of Judgment, as
an Omnifcient God : he looks like the Judge
of all the Earth, and his Eyes are like a
Flame of Fire to fearch our Souls to the
Centre, and to know our mod hidden
Thoughts : the Soul then attempts no more
to conceal itfelf, no more to hide its Guilt
or its Wretchednefs ; for it beholds thofe
Eyes of God that fee through all Things,
that fearch into the deepelt Hypocrify, and
it is impoffible that any thing (hould be
concealed from him. 4C Behold I am be-
" fore that God, (fays the Soul) before
c< whom nothing can be hid ; before whom
" all Things are naked and epen j and 'tis with

" him

Serm. V. to God in Prayer. 14^

<c him that I have to do : therefore I open
<c my Heart before him, and I fpread open
" all my inward Powers, for he fees and
" knows them all, fhould I attempt to
iC conceal them.0

u I behold him in his infinite and in-
cc flexible Juftice, as well as in his all-feeing
<c Knowledge ; and I cry out, If thcuy O
u Lord, fiouldft mark Iniquity, 0 Lord, who
" {ImldflandV This is the Language of
the holiell Saint, getting near to God here
on Earth, as feated upon a Seat of Judg-
ment.

The Soul beholds him alfo as girt with
refiftlefs Poiver to execute his own Laws :
and the 'Thunder of his Power, fays Jib,
who can underfland ? He has Armies of An-
gels, Minifters of Fire, Attendants on his
Tribunal, and fwift to execute the Sen-
tence of his Mouth. The Saint fees him
thus invefted, thus furrounded, and adores
and fears befone him.

The Soul beholds him with Rewards in
one hand, and Puniftiments in the other;
Infinite Rewards, and Infinite Punifhment :
diftributing to the unfeen World perpetual
Bleflednefs, and perpetual Pains. " I be*
" hold him arrayed in this Glory, (faith

the Saint) I expect my Sentence from
c his Lips, from whence Eternal Bleflings,

and Eternal Curfes, are difpenfed to all

' the Regions of Heaven and Hell '> but

H "he

1 46 The Soul drawing near Serm. V.

*l he vfill not plead againfi me with his great
" Power ; the Sentence that comes forth jro?n
XQ his Mouth, I truft, fliall be on my fide."

(3.) He appears as fitting upon a Throne
of Grace. The Majefly and Judgment that
belong to his Seat, do not forbid Mercy to
attend him : he fits upon a Seat of Mercy,
and there (fays Job) the Righteous might
furely difpute with him ; and there I fhould
be delivered from his Terors as an aveng-
ing God : there, tho he judge me, yet he
will plead my Caufe ; for the fame Judge
that fits upon a Throne of Glory, has
taken upon him to become my Advocate*
*c There I behold him (fays the Soul) with
" Millions of Pardons for vile Tranfgref-
!P fors, and with abundant Favour for
<c Rebels ; fuch a Rebel am I, and fuch a
*c Tranfgreflor, and yet there is Pardon
" and Grace for me. I behold there Riches
cc and Raiment for the Poor, the Needy,
€c and the Naked, and Help *for the weak
i( Believer." Then Goodnefs appears in
the face of God, in all the fweet Variety
of its Divine Forms. There appears Long-
fuffering for old Sinners, and Patience for
repeated Guilt, and Pity for the Milerable,
and free Grace for thofe that deferve no-
thing but Vengeance. All this difcovers
itfelf in the face of God, to a Soul that gets
near him, even to his Mercy-Seat ; and
-the Soul bows, and wonders, aed wor-

ihips,

Ser m. V. to God in Prayer. 1 47

fhips, and makes ftill nearer Approaches,
and receives the Grace, and rejoices in the
Salvation.

The Soul puts in for a fhare in this
Mercy with Faith and Hope, and will not
be denied, will not be excluded : then he
ufes that holy BJdnefs, that 'sraffH***, or Li-
berty of Speech, Heb. iv. 16. And this is
the Language of Faith, when the Soul gets
near to God : " Since there are fo many
" millions of Pardons with thee for Sin-
<c ners, I will not go away without one ;
<c fince there is fuch a Righteoufncfs as
** that of thine own Son to clothe the
<c Naked, I will not go away without be-.
<c ing clothed with this Righteoufnefs ;
<c fince there are fuch Supplies of Strength
<c for the Weak, I will not leave thy Seat
" till I get fome Strength." The Soul
then wreftles and pleads, and makes Sup-
plication as "Jacob did when he came near
to God, Genejis xxxii. 22. / wiO net let thee
go except thou blefs me. The Soul beholds
in God Mercy enough for the largeft mul-
titude of Sinners, and Pardons large enough
for the blacked Offences : it fees Paul the
Perfecutor and Blafphemer fo near to the
Right-Hand of God in Glory, that it cries
out with a joyful Faith, " All the Aggra-
" vations of my Guilt fliall no more divide
c me from the Mercy- Seat, fliall no more
* prevent my Hope and Help in God ; for
Hz V there

148 The Soul drawing near Serm.V.
u there fits Paul the Perfecutor and Blaf-

phemer ; and he was fet forth as an
Cl Example how full God is of Mercy I-
Tim. i. 16. I obtained Mercy , that in me firfi
Jefus Chrift might Jloow all Long- Suffering,
for a Pattern to Believers. This is the Tem-
per, this the Voice, and this the Lan-
guage of a Soul that gets near to God,
even to his Seat, confidered as a Seat of
Majefty, of Judgment, and of Grace.

I proceed now to the fecond Sign or At-
tendant of holy Nearnefs to God in Prayer.

Yldly, When a Soul comes near to God
in Prayer, there will generally be fome fiveet
Tafie of the /fecial Ltve of God, and warm
Returns of Lev e again to God from the Soul.
The Soul that comes near to God, is not
fatisfied meerly wTith low Degrees of Faith
■and Hope, with fome feeble Dependance,
and fome faint Expectations of Mercy ,• it
can hardly leave God till it has an Affu-
rance. Faith and Hope in the Mercy of
God, are different from that Joy that
arifes from the immediate Senfations of
Divine Love. The Pfalmiil in the 63d
Pfalrn,ver. 1,2. &c. feems to have a reference
to both thefe Particulars together, which
I have already mentioned. My Soul thirjleth
fcr thee, my Fhfp longeth for thee, to fee thy
Power and thy Glory, fo as I have feen thee in
the SanEluary. I have (ccn thee in the
San&uary as fitting upon a Throne of Ma-

Serm. V. to God in Prayer. 1 49
jefty, on a Seat of Judgment and of Grace;
I have feen thy Power and thy Glory there,
and I have alfo feen fomething more than
this, I have tafted lome fpecial Loving-
Kindnefs, and that Lcving-Kindnefs is Utter'
than Life, therefore my Lips fkaB praife thee.
I have had a fenfe of the fpecial Love oi:
God fhed abroad in my Soul ; I have
known his Love is exercifed towards me,
therefore my Soul is full of Praife. God-
will feldom lee a Soul that is got fo near
him by holy Labour and Fervency of Spi-
rit, go away meerly with Hope and De-
pendance, without forne facred Delight
and Joy.

A Saint that has drawn near to God \\y
Worftiip, will tell you his own rich Expe-
riences, and fay, " When I found him
cc whom my Soul loveth, I was conftrained
€C to break forth into thefe fweet Expref-
Ct fions, / am my Beloved's, and my Beloved
€i is mine; for I love him above all things,
<c and my Love is but the Effeft of his.
c< In that bleffed Hour I felt, and I was
c< allured of that mutual Relation between
u God and me : I found fo much of his
*c Image ftamped on me, that I knew I'
" was the Lord's ; whence I rejoice in the'
" full perfuafion of his Love. 1 know he
rc loves me, for bis fanclifying Spirit bath
cc vjitnejfed with my Spirit , that I am one of
1 bis Children-; and I know that I love
H 3 " him,

i$o The Soul drawing near Ser m . V.
' him, for my Spirit witnefieth alfo as an
fi Echo to his Spirit, that I have chofen
f him for my Father, my Ruler, and my
€i God, and have furrendred myfelf to
% him on his own Terms ; and I addrefs
<( him as my Father, with words of the
*c choiceii Aftedion, and of moft endeared
<c Sentiments of Soul."

When a Perfon, in whom Grace is
wrought, gets fo near to God, and (tts
this God in his own Lovelinefs, and in his
kindeft Perfections, there are fome new
Divine Paflions kindled in the Soul towards
this God, towards this firft Beauty, to-
wards this Original of all Perfection and
Goodnefs : and God will feldom let one
come fo near him, without fhowing him
the Love of his Heart; and the Name of
the devout Worfhipper graven (as it were)
ai the Palms of his Hands, or in the Book of
his Mercy. He fpeaks to the Soul in his
own Divine Language, "Son, or Daughter,
c< be °f g°°d Chear, thy Sins are forgiven thee.
€i 0 Man, thou art greatly beloved. I am
<c your God, and you are my People. 1 have
<c bought thee dear, and thou art mine. 1
€( have created thee, 0 Jacob ; / have formed
<c thee, 0 Ifrael ; / have redeemed thee, O
<c Believer, and thou art for ever mine."
And fuch Difcoverics of the Love of God
to the Soul, draw out ftill more Love from
the Soul towards God, and raife more fa-

cred

Se r m .V * to God in Frayerl i f t

cred Exercifes of Divine Love in one Hour,
than a whole Year of common Devotions
can do; and the Saint learns more of this
facred Senfation of the Love of God, than
Years of cold and common Devotions would
teach him.

Illdly, When the Soul gets near to God
in Prayer, there will be a Hatred of Sin at
the very thoughts of ity and holy Meltings and
Mournings under the remembrance of its oiv&
Sim. kt How hateful does Sin appear,

' (will the Soul fay) now I am come fo
*c near to the ^eac of a holy God ! Never
<c did I fee Sin in fo dark and fo odious
€< Colours, as this Hour reveals and dif-
c< covers to me : never did I fo fenfibly
u behold the Abomination that is in ail

' Sin, as now I do ; I never faw it fo con-
<c trary to all that is in God, to his Holi-
" nefs, to his Glory, to his Juftice, and
u to his Grace. O Wretch that I am,
li that I fhould ever have indulged Iniqui-
" ty ! that I fhould ever have borne with

£ fuch an infinite Evil in my Heart ! that I
u fhould ever take delight in fuch Mif-
" chief againft God ! Now I hate and
" abhor myfelf becaufe of Sin. 0 that my
u Head were Waters , and my Eyes a Fountain
" (j Tears, that I might weep day and night ,
" becaufe I have been fuch a Sinner fo

:c long, and becaufe I am fo much a Sin-

" ncr ftill 1" The Heart of a Saint that

£L 4 comes

i^2 J7je Soul drawing near Serm. V.
conies near to God, is pained at the me-
mory of old Sins ; and together with a
prefent Sweetncfs of Divine Love, there is
a fort of Anguifh at the thoughts of paft
Iniquities. A prefent God will make paft
Sins look dreadful and heinous; therefore
it is that Sin looks fo little to us, and ap-
pears fo light a thing, becaufe we fo f^ldom
get near to the Seat of God, and bring
cur Iniquities to that Divine Light.

It is a very common Inftance, and you
all know it, that a Blot or Spot on a Paper
or a Garment, locks fo much deeper, when
the place you view it in is lighter; at
noon-day, and in the eye of the Sun, thofe
fmaller Blemiflies appear, which at other
times are utterly unfeen ; and every grea-
ter Spot, every fouler Stain looks moft
odious and difagreeable. Juft thus it is
with the Soul, when 'tis difplayed under
the eye of the Sun of Righteoufnefs; eve-
ry Blemifli, every Defrfement appears, and
the Soul hates itfeif fo far as it is finful,
while Sin itfeif looks infinitely more odious.
Therefore Job fays, Job ix. 30. Should I
•uoaflo myfelf in Snow-lVatery and make rnyfelf
never fo clean, thou zvouldfi plunge me in the
Ditch, and my own Clothes would abhor me ;
that is, fhould I ufe all the Methods of
cleanfing that are poffible, and then enter
into thy immediate Prefence, that Light
of thy Prefence would difcover fo many

Spots

Serm. V. to God in Prayer. i $ $

Spots and Defilements upon me, as if I
had juft plunged myfelf in a Ditch, and.
my Garments had been all over defiled.

IVthly, At fuch a time there is a Power
and Venue enters into the Sou I, coming from a
prefent God, to refift Sin, and to oppofe great
'Temptation. I can do all things, if Chrift be
near me to ftrengthen mey fays the Apoflle,
Philip, iv. 13. When I was afRi&ed with
the Bufferings of Satan, fays the fame Apo- -
(He, 2 Corinth, xii. 8, 9. for this I applied
myfelf to the Mercy-Seat, and I got near
to the Throne of Grace.- there I pleaded
with my God, and I received this An-
fwer from him, My Grace is fufficient fir
thee : then, fays he, I could glory in Infir-
mities and in P executions for Chrift' s fake ; for
when I am weak, then I am ftrong : when I
feel my own Wcaknefs, and fee Almighty
Strength near me, and engaged on my*
fide, then I grow ftrong in Courage, and
with Succefs encounter my mod powerful
Adverfaries. / will not far (fays David)
tho thoufands have fet themf elves together again ft :
me, if thou arc with me, my Strength and
my Rock': / will walk through the Shadow of
the Valley of D 2 ath, and fear no Evil, Pfalm:
xxiii. 4. for thou art with me. Divine Cou-
rage and Fortitude are encreafed abun-
dantly by coming fo near to the Throne *
of God-*

H TJiera;

1 54 ^Je Soul drawing near Serm.V.

There is a Zeal for God enters into the
Soul at fuch a Seafon, and the Soul is more
defirous to lay out itfelf for the Glory of
God at fuch a time. Mofes had drawn
near to God in the Mount, and had been
with him Forty Days; when he came
down from the Mount, he beheld the
People filled with Idolatry, and he brake
the Tables of Stone in an impatience of
Zeal ; his Zeal for God was fo great, he
hardly knew what he did: his Zeal for
God was kindled high, becaufe he had
been fo near to God, and juil converfing
with him. So, If at ah vi. 8. when that great
Saint had been near to God, and had feen
him in the Glories of hia Holinefs, and
had fome Courage and Confidence in his
Love, Now I will go, fays he, upon any
difficult Meflage ; Here am I, fend me, tho
it be to fulfil the hardeft Service.

There will be generally all thefe Atten-
dants of great Nearnefs to God, (viz,.)
Power againft Temptation, Strength againft
.Sin, Zeal for the Glory of God in the
World, and Ability to perform difficult
Duties.

Vthly, There will be a_ Spiritual Frame
introduced into the Heart, and a di (lance from
all carnal 'Things. " Stand by, (faith the
44 Soul to all this World) whilft I go to
" feek my God ; but when I have found
*€ hira. then the World of itfelf, as to all

* the

Serm . V. to God in Prayer. 1 55

" the Temporal Concerns of it,' vaniflies
u and goes out of fight. When I get fo
" near Heaven, this Earth is fo fmall a
ci Point, that it cannot be feen, and thofe
u Comforts among the Creatures, that
u were fair as the Moon, or bright as the-
w larger Stars, are vanquifhM and loft,.
" and difappear under the brighter Light
cc of this Sun." Created Beauties, with
all their little Glimmerings, tempt the
Soul toward them, when God is abfent ;
as a twinkling Candle entices the filly Fly
at Midnight to hover about the Rays of it ::
but the Candle faints under the broad
Beams of rifing Day-light; it has no power-
to attraft thofe little buzzing Animals in
the Morning, and ?cis quite inviiible at
Noon. So the very Approach of God
makes Creatures appear more contemptible
and worthlefs in the Efteem of a devout
Chriftian ; a God near at hand will drive
the Creatures afar off; and a prefent God
will command the World to utter Ab—
fence. None of the tempting Vanities of
Life come in fight, and fometimes not the
moft important Concerns of it remain be-
fore the Eye of the Saint, when God
appears and fills the View and Profpeft
of his Spirit. The Soul is taken up with
Spiritual Things, therefore carnal ones va-
nifh : 'tis entertained and filled with the
Majefty of- God5, the Riches- of Gr.

•re—

10 The Soul drawing near Ser m . V .

redeeming Grace ; with the Glory of Chrifl
Jefus, the Beauty of his Perfon, the Ho-
nour of his Chara&ers, his various Excel-
lencies, and the Super-eminence of his Offi-
ces, both in the Conftitution and Difcharge
of them : the Soul is then warmed with a
zealous Concern for the Church of Ckrift,
and big with Defigns for the Honour of
God, while it forgets the World.

Or at fuch a Seafon as this, when we
get near to God in Prayer, if we think of
any of th.e Creatures, it is all in order to
the Honour of God. If I think of a Bro-
ther, or Father^ or Child, " O may they
<c all be Inftruments in thine hand, for

* thine Honour here among Men, and for
" ever among blefled- Angels \" The Soul
does not ask for Riches and Glories on
Earth for them ; but, " May they live in
" thy fight, O Lord \? If it it thinks of the
Comforts of Life, or Bleffings of Profpe-
rity, " O let Holinefs to the Lord be writ-

* ten upon them all ; for I would not

* have one of them but what may fubferve
u thine Honour in the World/' If the
Soul thinks of its Pains, and Sorrows,, and
Reproaches, it longs for the San&ification
of them at prefent, and the Removal of
them in due Seafon, that it may ferve its
God the better. Thus the Soul is, as it
v. ere, taken. out of Self, when it gets near

*Xet

Setm V. to God in Prayer. 1 57

" Let me have the Conveniences of
" Life, (fays the Chriftian) not fo much
4C for my Eafe, as that I may better ad-
<c vance thine Honour/' The Soul grows
weaned from Self at fuch a time; ic breaks
out of the narrow Circle of Self when it
gets nigh to God. If it thinks of the Mi-
niftry or of Ordinances, " Lord, let that
<f Miniftry be for the Advancement of thy
cc Name ! Lord let thefe Ordinances be
" for the Increafe of thy Glory in the
" World, for the Advancement of Grace
" in my Heart, and bring me nearer to
u Heaven ! If it thinks of the Kingdom,
<c or the Parliament, powers or Princes in
" this World, 'tis writh this defign, that
" God may be glorified in the Courts of
" Princes, and in Parliaments, and ho-
" noured in Armies and Nations, known
" and unknown/* Thus the Soul' always
keeps within (Tght of God; ic ftill keeps
all its Defigns within the Circle of God,
and aims ftill at the Glories of its heaven-
ly Father. If it thinks of Life or of Death,
I would not ask Life (fays the Saint,) but
" to glorify thee; nor Death, but to glorify
" thee better, and to enjoy more of thee."

Thus when the Soul is near to God, 'tis
in a. Divine Light that it fees all things,
'tis ftill with a defign for God ; and when
it indulges the Thoughts toward any
Creature, 'tis without turning aflde a

momenc.

158 The Soul drawing near Serm.V,
moment from its God. Thus carnal Things
are taken into the Mind, and fpiritualized
by the Prefence of God, the Infinite Spi-
rit, when the Soul approaches fo near to
his Seat.

Vlthly, There will then be aFixednefs of
Heart in Duty without wandring, and Linjeli-
nefs without tiring. At other times of com-
mon and ufual Worfhip, when the Saint is
in too formal and too cold a Frame, the
Heart roves perpetually, and is foon wea-
ry : but when we get near to God, then
we have a little Emblem of Heaven within
us, where they worfhip God day and
night without Interruption, and without
Wearinefs. When we wait upon God at
this rate, we are ftill mounting up higher
and higher, as with Eagles Wings ; we walk
firft without fainting, and then run without
wearying : at laft, we fly as an Eagle, and
make hafte to the fuller Pofleffion of our
God, Ifa. xl. ult. The Soul is then de-
tained in the Prefence of God with over-
powering Delight, and it cannot be taken
away frfim the Objeft of its deareft Satif-
fa&ion. This is a Joy above all other
Joys, above all the Joys of Senfe, above all
the Joys of the Intelle&ual World that are
not Divine and Holy. There are fome Plea-
fures that arife from Philofophical and In-
tellectual Notions, that are fuperior to the
Pieafures of Senfe : but the Pleafure of be-

Sertn.V. to God hi Prayer: 159

ing near to God in Devotion, far tranf-
cends all thefe.

Animal Nature, at fuch a Seafon, may
be worn out, and faint, and die under it ;
but the Mind is not weary. 3Tis poffible-
for Divine Tranfports to rife fo high as to
break this feeble Frame of Flefh, and dif-
folve it ; and there have been Inftances of
Perfons that have been near to a Diflblution
of Mortality under the Power of Divine
Extafies : but the Soul has not been faint,
has felt no Wearinefs.

There are at fuch a Seafon moft pleafura-
ble Thoughts of vHeaven : there are fome
bright Glimpfes of that bleflfed State when
a Chriftian attains this Nearnefs to God ;
for Heaven is a State of Nearnefs to God
everlafiing and uninterrupted ': nor are the
blefled Inhabitants of that World ever wea-
ry of their Company or their Bufinefs; and
thus, when there is any thing a-kin to
Heaven brought down to the Saints in this
mortal State, they know it cannot be un-
interrupted and perpetual; and therefore
there is a Defire of frequent Returns of
fuch Seafons as thefe are, while they are
here on Earth. And as Chrifli the Bride-
groom, fpeaks to his Saints in the Language
of Solomon, " Let me fee thy Face often, my
<c Spoufe, m) Beloved, let me hear thy Voice ;
. " Songn. 14. & viii. 13." fo the Saint
to his God at fuch a Seafon^ " O may I

" often

160 The Soul drawing near Serm.W
often fee thy Face in this manner, may 1
often hear fuch a Voice as this is from
thee, for I know not how to live with-
out it." Fleey my Beloved Saviour, and
make hafte to a fpeedy Return, and let there
be an uninterrupted and everlafting Con-
verfe between God and my Soul.

Laftly, There is at fuch a Seafon often-
times a pouring out of the Soul before God with
feme Freedom in the Gift, as well as the Grace
of Prayer. Meer Sighs and Groans are for
Perfons at a diftance ; but when we get
near to God, we fpeak to him even in his
Ear ; and the Heart is full, and the Tongue
overflows. _

I grant there may be the Spirit of Prayer
affifting a poor Soul that cannot get near
to Gcd, but ftill cries after him when he is
hidden, and expreffes itfelf only in Sighs and'
in Groans unutterable : fo the Apoftle tells us,
Rom. viii.26. T'he Spirit itfelf makes Intercef-
fion in us with Groanings that cannot be uttered.
And thus it may be, while God hides him-
felf, while there is a Veil concealing God
from our Eyes, while there is any fpecial
Temptation like a Mountain that feparates
between God and our Souls, he may fend
his Spirit to work us up to earneft Defires
and Longings after him.

But when this Spirit of Prayer has
brought the Soul near, when God has
been pleafed to turn afide the Veil, to re-
move*.

Serm.V. to God in Prayer. 16 1

move the Mountain, and to difcover him-
felf in all his Glory, Beauty, and Love,^
then there will be generally the Gift 0/
Prayer alfo in exercife by the Affiftance of
the promifed Spirit : and fuch Perfons many
times are able to addrefs themfelves to God
with much Freedom, and to pour out the
Soul before God in proper Words, not-
withftanding at other times they appear to
have but weak Capacities. When they have
fuch afte&ing Sights of their own Sin and
Guilt, and fuch furprizing Views of the
Mercy of God manifefted to them in par-
ticular, and at the fame time when they
look upon all things round them with a De-
fign for the Glory of God ; they are both
naturally and divinely taught to pour out
their Souls before God, and reprefent their
Cares and Circumftances to him id affecting
Language.

I will not fay indeed, it is always fo when
any Soul gets near to God ; there muft be
fome allowance made for the different Tem-
pers and Conflitutions, as I fhall fhow im-
mediately. There have alfo been fome In-
ftances of holy Men, whofe Voice has, at
fuch a time, been over-powered \uth divine
Pleafure, all their Powers have been trans-
ported and overwhelmed with rapturous
Silence ; but for the moft part holy Souls
have found an uncommon Liberty of Lan-
guage at the Throne of Grace at fuch Sea-

fons.

1

162 The Soul drawing near Serm. V.
fons. And this is one Reafon, I am per-
fuaded, why the Gift if Prayer is not fo
common a thing as might be wifhed, be-
caufe there is fo little Nearnefs to God a-
mong the Profeffors of our Day. The Gift of
Prayer abounds not among Chriftians in our
Churches ; O that I could fay it was found
more gloriouily among Minifters, while in
your Name we fpeak to the Great God !
But if there were a conftant laborious Dili-
gence in the Soul to get nearer to God, in
all our fecret as well as publick AddrefTes to
him, we fhould find more abundance of the
Gift of Prayer poured down upon us by the
Spirit, as well as brighter Evidences of eve-
ry praying Grace.

I muft conclude this Difcourfe before I
proceed to the other Heads which were pro-
pofed ; but I would not willingly leave it
without a Caution or two, and one Re-
flection.

The firft Caution is this : Let not the humble
mourning Chriflian, who walks carefully, with
God, under much Darknefs and Fear, charge
himfelf with utter Diflance and Eflrangement
from the "Throne of Grace, becaufe he does net
feel all thefe f acred Paffions and Powers of Na-
ture in lively Exercife, while he bows his Knees
before the Lord : for I have defcribed this
blefled Privilege in the fublime Glory and
Beauty of it, fo as it has been often attained
and enjoyed by Pcrfons eminent in Grace

and J

Serm. V. to God in Trayer. 163

and Religion, and efpecially fuch as have
had lively Affections, and the Powers of a-
moral Nature in a good degree fanctified,
and fubfervient to the Devotions of the Soul.
But where the natural Spirits are low and
finking, and where Temptations and Dark-
nefs hang heavy upon the Mind, the Chri-
flian may truly draw near to God, fo far as
to find a gracious Acceptance with him, and
may fetch fecret Divine Communications
from the Mercy-Seat to maintain his fpiri-
tual Life ; tho he feels but little of thefe
Senfations of heavenly Pleafure, thefe more
vigorous Efforts of Devotion and Joy. Yet
let him neither deny nor defpife thofe more
elevated Enjoyments of Soul, thofe near and
bleffed Approaches to the Seat of God, with
which others have been favoured.

The fecond Caution fhall be addrefsM to
thofe, who feel much of Rapture and Tranf-
port in their Hours of fecret Piety. I in-
treat, That they would not imagine them/elves fo
often to enjoy this' unfpeakable Privilege of holy
Neamefs to God in TVorfhip, if they do not feu-
fibly find fuch an Increafe of Holinef^ as may
prove effectually that they have been with God.
If they have been converfing with their
Maker, like Mofes in the Mount, there will
be a Shine of Holinefs upon the face of
their Souls. To pretend therefore to have
enjoyM much of God in the Gofer, and to
come down amongft Men peevifh and fret-
ful,

\6\ The Soul drawing near Serm. V.
ful, or immediately to betray a carnal and
covetous, or an haughty and intractable Spi-
rit ; thefe are things of Co inconfiftent a
nature, that the fucceeding Iniquity fpoils
the Devotion, and almoft deftroys the Pre-
tence to any fublime Degrees of it. Such
Perfons had need look well to themfelves,
and make a narrow Search within, whether
their Hearts be fincere with God or no, left
they build all their Hopes upon the flalhy
Efforts of animal Nature, coupled with the
Thoughts of fome facredObjects, and tack'd
on to a Divine Meditation.

Reflection.
What a wretched Hindrance is this World
to cur Chriftian Profit and Pleafure ! How
often does it keep the Soul at a fad diftance
from God ! With what Difficulty and un-
eafy Relu&ance, arc we fometimes drawn,
or rather dragged into Retirement, that the
Soul may fcek after God there ! How ma-
ny Excufes does the Flefh borrow from the
Cares and Neceffities of this Life, to delay,
or to divert the Duty of Prayer? Our
Memory, our Imagination, and our Senfes,
are faithful Purveyors and Treafurers for
the World ; they are ever reprefenting to
us the Things of this prefent State, the
Trifles or the Bufinefles, the Cares or A-
tnufements of it, the Labours or Delights
which relate to this Life; and thereby we

are 1

Se r m . V\ to God in Prayer. 1 6 $

are diverted and feparared from God, and
called away from him often, as foon as we
begin to approach his Prefence.

What a pernicious Enemy is this Fkjb to
the Soul, both in the Pleafures and the Pains
of it ! and this World, both in the Flatteries
and the Frowns of it, and even in its necef-
fary Cares ! When we would give our God
the upper Room in ou ^Hearts, how is this
World ready to get the Afcendant i How
often does it break in upon our mod facred
Retirements, and thruft itfelf, with all its
Impertinencies, into our holy Meditations !
How often does it fpread a carnal Scene all
over our Thoughts at once, and fpoil our
devouteft Hours ! " I cannot dwell fo long
1 in my Clofet as I would do (fays a Chri-
* ftian) the World has fuch importunate
lc Demands upon me/J The World follows
us into cur Places of Retirement ; the Ex-
change, or the Shop, prefles into the Tem-
ple, and robs God even to his face.

Let us then have a care of the FUfb ;
let us have a care of this World ; we muft
be watchful over them as our mod fubtle
and dangerous Enemies, if we would keep
our Souls near to God, or often enjoy this
Divine Privilege. Blefied Enoch ! who could
walk with God in the midft of all the bufy
and vicious Scenes of the old World I and
he was tranflated to Heaven without calling
at the Gates of Death* that he might give

a

i66 The Soul drawing near y &c. Ser.V.
a glorious Teftimony to Men how well God
Wc pleafed writh him. Happy Soul! that
could keep near to God, and maintain an
holy and humble Converfe with him, when
all Flejh had corrupted its way, and the Earth
was full of Iniquity and Violence! t Bleflfed
Man ! who knew not what it was to die,
but he knew what it was to be near to
God ; and his Faith and his Devotion were
clanged the fhorteft way into Sight and En-
joyment ! Happy Spirit ! who, without be-
ing abfent at all from the Body, was brought
near to the Seat of Divine Majefty, and in
the fulled manner frefent with the Lord !

%fft

SER- i

C i*7 3

Sermon VI.

Sins and Sorrows fpread before God.

Job xkiii. 3,4.

0 that I knew where I might find him !
that I might come even to his Seat ; J
would order my Caufe lefore him, and
fill m'j Mouth with Arguments.

The Second Part.

;HERE is fuch a thing as Con*
verfe with God in Prayer, and it
is the Life and Pleafure of a pious
Soul : without it we are no Chri-
ftians; and he that pracfcifes ic
mcft, is the belt Follower of Chrifi ; for our
Lord fpent much time in Convene with his
heavenly Father. This is Balm that eafes
the moil raging Pains of the Mind, when
the wounded Confcience comes to the Mer-
cy-Seat, and finds Pardon and Peace there.
This is the Cordial that revives and exalts

our

1 68 Sin and Sorrows Serm.VI.

our Natures, when the Spirit, broken with
Sorrows, and almofl fainting to death, draws
near to the Almighty Phyfician, and is heal-
ed and refreshed. The Mercy-Seat in Hea-
ven is our fureft and fweeteft Refuge in e-
very Hour of Diftrefs and Darknefs on
Earth : this is our daily Support and Relief,
while we are paffing through a World of
Temptations and Hardfhips in the way to
the promifed Land. 'lis good for us to draw
near to Gody Pfal. Ixxiii. 28.

And yet fo much is Human Nature funk
down and fallen from God, that even his
own Children are ready to indulge a Neg-*
left of Converfe with him, if their Souls
are not always upon the watch. But let it
be remembred here, that fo much as we a-
bate of this Divine Entertainment among
the Vanities or Amufements of the World,
the Bufinefles or Burdens of Life ; fo much
we lofe of the Glory and Joy of Religion,
and deprive our Souls of the Comfort that
God invites us to receive.

Job was encoinpafs'd with Sorrows all
around, and his Friends had cenfurM him
as a vile Hypocrite, and a great Sinner, be-
caufehe was fo terribly affli&ed by the hand
of God : whither fhould he run now but to
his heavenly Father, and tell him of all his
Sufferings ?

From the Prafticc of this holy Man, I
thought wre might have fufficient warrant

to

Serm.VI. fyread lefore God. 169

to draw this Inference, (m.) That when a
Saint gets near to God in Prayer, be tells him all
his Circumftances, and pleads for Help. And
that is the DoElrine which I am endeavour-
ing now to improve. 0 if 1 could'iuisonte
near him, even to his Seat, I would order my
Caufe before him : I would fpread all my Con-
cerns before his Eye, and I would plead
tvith him for Relief: / would fill my Mouth
with Arguments.

Four Things I propofed in the Profecu-
tion of this Doctrine.

I. To consider what it is for a Soul to
get near to God in Prayer.

II. What particular Sub jefts doth a Soul,
thus brought near to the Mercy-Seat,
converfe with God about.

III. Why he chufes to tell all his Circum-
fiances and his Sorrows to God, when
he is thus near him.

IV. How he pleads for Relief.

I/?, We have already confider'd, What
3tis for a Soul to get near to the Seat of God,
and What are the ufual Attendants^ of fuch a
Privilege. At fuch a Seafon the holy Soul'
will have an awful and adoring Senfe of the
Majefty of God, a becoming Fear of his
Terrors, and fome fweeterTafte of his Love.
There will be a Divine Hatred of every
Sin, and a fenfible Vertue and Influence
I pro-

170 Sins and Sorrows Serm.VI.

proceeding from a prefent God, to refift eve-
ry Temptation : there will be a fpirirual
and heavenly Temper diffufing itfelf thro
the whole Soul, and all the Powers of it ;
a Fixednefs of Heart without wandering;
and a Livelinefs without tiring : no Weari-
nefs is felt in the Spirit at fuch a Seafon,
■even tho the Flefh may be ready to faint
under the overpowering Svveetnefs: then the
Soul with Freedom opens itfelf before the
Eye of God, and melts and flows in Divine
Language, whether it complain or rejoice.
But I have finifh'd this Head, and repeat
no more.-

Ildly, Wlicit are fome of the particular Cir-
cumfiances, or Subjects of Complaint , that a
Saint brings to God when he comes near him.

In general, a Saint, when he is near to
God, has all the Fulnefs of his Heart breaking
out into holy Language ; he pours out his
-whole Self before his God and his Father;
all the infinite Affairs that relate to his Flefh
and Spirit, to- this Life, and that which is
to come ; all things in Heaven, and all things
in Earth, created or uncreated, may, at one
time or other, be the Subje&s of Converfe
between God and a holy Soul. When the
Queftion is ask'd by a carnal Man, What
can a Chriftian t/ilk with God fo long and fo of-
ten about ? The Chriftian, in a Divine Frame,
anfwers i "He hath matter enough for Con-

V verfe

Serm.VI. fyread lefore God. 171

cc verfe with God, to vsear cut Time, and.
cc to fill up Eternity/* It may be as well
ask'd on the other fide, What has ke not to
fay ? What is there that relates to God, or to
himfelf, to the upper, or the lower World,
that he may not at fome time (ay to his God ?
But I mull confine myfelf from wandring
in fo large a Field, that I may comport with
the Defign of my Text. Tho a good Man,
in devout Prayer, often fpreads his Hopes
and his Joys before the Lord, as well as
his Sorrows, Fears, and Diftrefles ; yet I
fhall at prefent endeavour to fet forth only
the mournful and complaining Reprefenta-
tions of his Circumftances that he makes
before the Throne of God.

ifi, If I could but come near the Mercy-
Seat, / would oonfefs how great my Sins are,
and I would pray for pardoning Grace. I would
fay, iC How vile I am by Nature f I would
count my original Defcent from Adam the
great Tranfgrellbr, and humble myfelf at
the foot of a holy God, becaufe I am the
Descendant of fuch a Sinner. — I would tell
him how much viler I have made myfelf by
Pra&ice ; " I have been an Enemy in my
Mind by Nature, and guilty of many wic-
ked Works, whereby I have farther e-
" ftranged myfelf from him." I would tell
my God how multiplied my TranfgreTions
have been before I knew him, and how ag-
gravated they have been fince I have been
I z ac-

172 Sins and Sorrows Serm.Vl.

acquainted with him. I would acquaint him
with the Frequency of my returning Guilt,
how I have finned againft Mercies, againft
Reproofs, againft Warnings received often
from his Word, and often from his Provi-
dence.

I may appeal to the Souls of many prefent,
whether they have not had the greateft Free-
dom of Confeffion of their Sins, when they
have been neareft to God, even tho he be
a God of Holinefs. At other times, they
have not only been averfe to confefs to any
Friend, but even unwilling to talk over to
themfelves the Aggravation of their Iniqui-
ties, or to mention them in Prayer : but
when they are brought thus near the Throne
of God, they unbofom themfelves before
him, they pour out their Sins and their
Tears together, with a fweet and mournful
Satisfaction.

" I behold (fays the Saint) the great A-
cc tonement, the Blood of Jefus, and there-
<c fore I may venture to confefs my great
<c Iniquities, for the Satisfaction is equal to
" them all. When I behold God upon his
<c Seat, I behold the Lamb in the midft (f the
u 'Throne as it had been flain, and he is my
c< Peace-maker. I fee his all-fufficient Sa-
Sl crifice, his atoning Blood, his perfeft, his
f< juftifyingRighteoufnefs." The Soul then
anfwers the Call of God with great Readi-
neft, when God fays in Ifaiahu 18. Come, let

us

Serm.VI. fpread hfore Goi. 175

us reafon together ; tho your Sins have been as
Scarlet, they /ball be as IV^oL " I am ready
V (fays the Soul) to enter into fuch Rea-
" fonings; I am ready to confefs before thee,
" that my Sins are all Crimfon and Scarlet,
<c but there is cleanfing Blood with thy Son ;
11 Blood that has waftied the Garments of
*c a thoufand Sinners, ar.d made them white
cc as Snow ; and it has the fame Vertue ft ill
c< to wafh mine too : I truft in it, and re-
" joice when I behold that Blood fprinkled
" upon the Mercy-Seat, and therefore I
u grow confident in Hope, and draw yet
<c nearer to God, a reconciled God, fince
€t his Throne has the Memorials of bleeding
<l Sacrifice upon it."

idly, If I could get near the Seat of God,.
I would tell him how many my Enemies are,
and how flrong ; how maliciousy, and hew 'full of
Rage, — And I would beg Strength againft them,
and ViElory over them. 1 would fay as Da-
vid ; Many there be that hate me, mnny there be
that rife up againft me y and many there be that
fay of my Soul, there is no Help for him in God:
but thou, 0 God, art my Glory, my Shield, and
the Lifter up of my Head, Pfal.iii. Then,
fays the Soul, I would complain to God of
all my indwelling Corruptions, of the Body
of Death that dwells in me, or in which I
dwell ; and fay, 0 wretched Man that I am%
yho {hall deliver me? I would tell him then
of the fecret working of Pride in my Heart,
I 3 though

1 74 Sigs and Sorrows Serm. VI.

though I long to be humble ; of the rifing
of Ambition in my Soul, tho I would wil-
lingly maintain a middle State amongft Men,
and not aim and afpire to be Great. I
would acquaint him of the Vanity of my
own Mind, tho I am perpetually endeavour-
ing to fubdue it. I would tell him, with
Tears, of my finful Faffions, of my Anger
and Impatience, and the Workings of En-
vy and Revenge in me ; of the perpetual
Stirrings of diforderly Appetites, whereby
I am led avay from my God : I would tell
him of the Hardnefs of my Heart, and the
Obftinacy of my Temper. I would open
before his. Eye, all the Vices of my Confu-
tation ; all thofe fecret Seeds of Iniquity
that afe ever budding and bloflbming to
bring forth Fruit to Death. Thefe thfngs
are fit to mourn before the Lord, when '
the Soul is come near to his Seat.

I would complain of this fore Enemy,
the World, that is perpetually befetting
me, that ftrikes upon all my Senfes, that
by the Ears, and the Eyes, and all the out-
ward Faculties, draws my Heart away from
God my beft Friend. I would tell him of
the Rat/e of Satan, that watchful and mali-
cious Adverfary ; that I cannot engage in
any Duty of \Vorfhip, but he is ready to
throw in fome foolifh or vain Suggeftion to
divert me : and I would look forward, and
point to my laft Enemy Death, and beg the

Pretence

Serin .V I. ftread lefore God** i j^

Prefence of my God with me, wl ' i I walk
thro that dark Valley: " Lord, when I en-
" ter into that Conflid, affift me, :,v<xt I may
" fear no Evil, but be made more than a Con-'
" quercr thro him that has loved me"

%dlyy I would tell him what Darknefs I lor
hour under, either in refpeil of Faith or Prafticfc.
If I am perplex'd in my Mind, and in tan?
pled about any cf the Doftrines of the
Gofpel, 1 would then tell my God what my
Intangiements arc, where the Difficulty lies;
and I would beg, that by his Spirit and his
Word, he would foive the Controverfy, and
fet his own Truth before me in his own
Divine Light. And then in point of Prac-
tice, What Darknefs lies upon the Spirit at
fuch a time, is revealed before God : ? My
M wav is hedged ud, I know not what Path

** to chufe ; 'tis very hard for me to nfttf
€t out Duty : fhow me, O Lord, the way
<c wherein I (hould wBlk, and mark out
" my Path plain for me."

qthly, I would mourn, and tell him, how
little Ccnverfe I have with bimfelfy how much
he is hidden from me : I would complain
to him, how far off I am from him the mod
part of my Life, how few are the Hours of
my Communion with him, how fhort is the
Vilit, how much his Face is concealed from
me, and how far my Heart is divided from
him. A Soul then fays, " Surely there is
c too great a diftance between me and my
I 4, "Goa,

17 6 Sins and Sorrows Serin .VI.

€i God, my heavenly Father i" and cries out
with Bitternefs, Why is God fo far from me,
and why is my Heart fo far f rem God? How
often do I wait upon him in his own Sanc-
tuary, and among his Saints, but I am not
favoured with the Sight of his Power and Glory
there ! And how often do I feek him in my
fecret Retirements, but I find him not! I
■would tell him how often I read his Pro-
xnifes in the Gofpel, and tafie no Sweetnefs :
I go frequently to thofe Wells of Confola-
tion, and they feem to be dry : then / turn
my Face, and go away a/hamed.

$th!y, I would tell him too of my Tempo-
ral 'Troubles, if I got near to God, becauie
they unfit me for his Service, they make
me uncapable of honouring him in the
World, and render me unfit for enjoying
him in his Ordinances : I would tell him
how they damp my Zeal, how they bow my
Spirit down, and make me go mourning all
the day long, to the difhonour of Chriftia-
nity, which is a Difpenfation of Grace and
Joy. Thus I might complain before God of
Pains, of Weaknefs, of Sicknefs, of the Dis-
orders of my Flefh : I might complain there
too of the Weaknefs of all my Powers, the
Want of Memory, the Scatterings and Con-
fuiions that are upon my Thoughts, the
Wandrings of my Fancy, and the unhappy
Influence that a feeble and dileafed Body
has upon the Mind : u Omy God, how

am

Ser m. VI. fpread lefore God. 1 77

ec am I divided from thee, by dwelling in
u fuch a Tabernacle ! Still patching up a
cc tottering Cottage, and wafting my beft
4i Hours in a painful Attendance on the In-
" firmities of the Flefh ! "

I might then take the liberty of fpread-
ing before my God, all the Sorrows and
Vexations of Life, that unhinge my Soul
from its Center, that throw it off from my
Guard, and hurry and expofe me to daily
Temptations. I might complain of my
Reproaches from Friends and Enemies ;
becaufe thefe many times wear out the Spi-
rit, and unfit it for A&s of lively Worfliip.
Thefe are my weekly Sorrows and Groans,
thefe are my daily Fears and Troubles ; and
thefe fhall be fpread before the Eyes of my
God, in the happy Hour when Iget near him.

Laftly, 1 would not go away without a
TVord of Pity and Complaint concerning my Rela-
tions, my Friends, and Acquaintance, that are
afar off from God. I would put in one word
of Petition for them that are carelefs and
unconcerned for themfelves : I would weep'
a little at the Seat ot God for them ; I
would leave a Tear or two at the Throne
ot Mercy, for my deareft Relatives in the
Flefh, for Children, Brothers or Sifters, that
they might be brought near to God in the
Bonds of the Spirit. Then would I remem-
ber my Friends in Chrift, my Brethren an-J
Kindred in the Gofpel ; fuch as labour 1111-
I 5 der-

178 Sins and Sorrows Serm.VI.

der heavy Burdens, languifh under various
Infirmities of Life, or groan under the Power
of ftrong Temptations. When God in-
dulges me the Favour of his Ear, I would
fpread their Wants and Sorrows before him,
together with my own, and make Supplication
for all the Saints. I would leave a Petition
at the Mercy-Seat for my native Country,
that Knowledge and Holinefs may over-
fpread the Nation ; that our King may be a
Nurfmg-Father to the Church, and our
Princes may be Bleflings to the Land. And
while I fend up my Requefts for the Britifb
Iflands, I would breathe out many a Sigh
iovZiony that fhe may be the Joy of the whole
Earth. I proceed now to,

III. The Third Head of Enquiry, which
is this : IVloy does a Saint, when he gets near to
God, delight to tell him ail his Circumfiamesr
and all his Sorrows ?

In general I might fay this, Becaufe it is
fo feldom, at leaft in our day, that a Saint
gets very near to God ; therefore, when he
finds that happy Minute, he fays to his God
all that he wants to fay ; he tells him all his
Heart, he pours out all his Wants before
him ; becaufe thefe Seafoas are very few.
'Tis but here and there an extraordinary
Chriftian, who maintains conflant Nearneis
to Gcd : the bed complain of too much
Diflance and Eftrangemeut. But to defcend
iu Particulars z 1. He

Serm. VI. fpread lefore God. 1 79

1. He is our chief Friend, and 3tis an Eafe
to the Soul, to vent itfelf in the Bofom of a
Friend^ when we are in his company. More
especially as it was in the Cafe o(Joi9 when 1
other Friends failed him when he had begun .
to tell them fome of his Sorrows, and with-
al maintain'd his own Integrity ; they would i
not believe him, but became his Troublers
inftead of his Comforters : My Friends fcorn ■
tne, faysjM, chap. xvi. ver. 20. but mine Eye
purs out Tears to God I go to my bed
Friend, my Friend in Heaven, when my
Friends here on Earth negleft me.

Man is a fociable Creature, and our Jtfys
and our Sorrows are made to be- communi-
cated, that thereby we may double the one,,
and alleviate the other. There is 'fcarce*
any piece of Human Nature, be it never lb •
flupid, but feels feme Satisfa&ion in the
Pleafure of a Friend, in communicating the^
Troubles and the Pleafures that it feek
but thofe that have God for their high
and beft Friend, they love to be often exer*
cifing fuch Afts of Friendfhip with him ; .
and rather with him than with any Friend,
helides, rather with him than all befides him.
This is the nobleft and higheft Friendfhip :
all Condefcenfion and Companion on the one ■
fkie, and all Infirmity and Dependance on •
the other ; and yet both joined in mutual'
Satisfaction. Amazing Grace of1 God to
Man ! . The Chriftiah rejoices in this admi-

i So Sins and Sorrows Serm. VI .

rable Divine Indulgence, and delights in all
Opportunities to employ and improve it.

Befides, this is the way to maintain the
Vigour of Piety, and keep all the Springs
of Divine Love ever open and flowing in
his own Heart ; therefore he makes many
a Vifit to the Mercy-Seat, and takes oc-
cafion from every troublefome Occurrence
in Life, to betake himfelf to his Knees,
and improves every Sorrow he meets on
Earth, to encreafe his acquaintance with
Heaven. He delights to talk all his Grie-
vances over with his God. Hannah, the
Mother of Samuel, is a bleffed Example of
this Pra6tice, i Sam. i. 10. When {he was in
Bhternefs of Soul, by reafon of a fore Afflic-
tion, and the teizing Humour of her Ri-
val, {he fray'd to the Lord, and weft fore t
and when fhe had left her Sorrows at the
Mercy-Seat, fhe went away, and did eat, and
her Ountenance was no more fad, ver. 18. So
faith the Chriftian, (C I commit my Sorrows
c to my God ; he is my beft Friend, and
c I go away, and am no more fad : I have
<f poured out my Cares into his Ear, and
' caft my Burdens upon him, and I leave
<c them there in Peace."

2. The Saint knows God will under ft and
him right, and will judge right concerning his
Cafe and his Meaning. Though the Expref-
lions (it may be) are very imperfect, below
the common Language of Metv and Pro-
priety

Serm.VI. fpread hefore God. 1 8 1

priety of Speech, yet God knows the
Meaning of the Soul ; for 'tis his own
Spirit that breathes in that Soul, and he
biows the Mind of his Spirit , Rom. viii. The
Friends of Job perverted his Senfe : there-
fore he turns afide to God, for he knows
God would underfland him. 'Tis a very
great Advantage, when we fpread our
Concerns before another Perfon, to be well
aflfured that Perfon will take us right, will
take in our meaning fully, and judge aright
concerning our Caufe. Now we may be
aflured of this, when Ave fpeak to out
God : he knows our "Thoughts afar ojjf3 and
all our Circumftances, better infinitely than
we can tell him. Thefe our poor imper-
feft Expreffions of our Wants, lhall be na
Hindrances to his full Supplies, nor any
Bar to his Exercife of Friendfhip toward us.
3. A Saint pours out his Soul before
<3od, becaufe he h five of Secrefy there. How
many things are there tranfafted between
God and a holy Soul, that relate to Guilt
and inward Workings of Iniquity, that he.
could never publifh to the World ! and
many things alfo that concern his Conduft
in Life, his Embaraflments of Spirit, his
Difficulties, his Follies, or the Obftinacy,,
Guilt, or Follies of his Friends or Rela-
tives, which Prudence and Shame turbid,
him to tell his Fellow-Creatures ; and yet
he wants to fpread them all before God.

his

182 Sins and Sorrows Se r m . VI#

his beft Friend, God his deareft Relative,
the Friend neareft to his Heart. There
may be many Circumftances and Gafes in
Life, efpecially in the fpiritual Life, which
one Chriftian could hardly communicate to
another, tho under the ftri&efl Bonds and
Tyes of natural, and civil, and facred Re-
lation : but we may communicate thefe very
Affairs, thefe fecret Concerns with our God,,
and unburden our Souls of every Care, with-
out the leaft publick notice.

We cannot be perfectly fecure of this with
regard to any Creature ; for when we have
experienced the Faithfulnefs of a Friend
many Years, he may poffibly be at laft un-
faithful ; Unfaithfulnefs is mingled with our
Nature fince the Fall, and it's impoflible
any Perfon can be infallibly fecure from it.
Pfal. lxii. 9. Men of low Degree are Vanity,
and Great Men are a Lye : but we may leave
our Cafe with our God, as fecure as tho we
had communicated it to none ; nay, we may
be eaiily fecure and free in fpeaking, becaufe
God knows all before-hand. Our Com-
plaint adds nothing to his Knowledge, al-
though it cafes our Souls, and gives us
fweet Satisfaction in having fuch a Friend to
fpeak to.

4. A Saint believes the Equity, Faithfulnefs,
and the Lcve of God ; therefore he fpreads his
Cafe before him. His Equity, that the Judge
cf all the Earth will do right j the Righteous

may

Serm.VI. fpread before God. i£j

may plead with him. His Faithfulnefs, that
he will fulfil all his Promifes : and bis Love,
that he will take companion on thofe who
are affti&ed ; he will be tender to thofe
who are miferable. David takes occafion
from this, to addrefs God under his Suffe-
rings and Sorrows; Pfal.lxii. i, 2. He is my
Rocky and my Salvation, and my Defence, 1
Jhall not be moved; therefore my Soul waits upon
God; my Refuge is in him: he is a God that
hears Prayer, therefore unto him Jhall all Fhfh
come, Pfal.lxv. 1, 2. God will not account
our Complaints troublefome, tho they be
never fo often repeated ; whereas Men are
quickly wearied with the Importunities of
thofe who are poor and needy. Great Men
are ready to (hut their Doors againft thofe
who come too often for Relief; but God
delights to hear often from his People, and
to have them ask continually at his Door
for Mercy. " Tho he has Almighty Power
with him, faith Job, Tet he will not plead a-
gaiiift me with his great Power : no ; but he
would put Strength in me \ he would teach me
how I fhould anfwer him ; how I fhould an-
fwer his Juftice, by Appeals to his Mercy ;
and how I fhould (peak prevailingly before
him.

5. Lafily, A Saint tells God all his Cir-
eumftaaces and Sorrows at fuch a Beafoe,
becaufc he hopes for Relief from him, ami from
bim ady : for it is impoflible Creatures 1

184 Shs and Sorrows Serm.Vl.

give Relief under any Trouble, unlefs God
make them Inftruments of Relief. And
there are fome Troubles in which Creatures
cannot be our Helpers, but our Help mud
come only from God, and that in a more
immediate way. Whatfoever be our Di-
ftrefs, whether it arife from paft Guilt, and
the Torments of an anxious and troubled
Conference; or wrhether it arife from the
working of indwelling Sin, the Strength of
Temptation, or the Violence of temporal
Afflictions, ftill God is able and willing to
give Relief. Call upon me (faith the Lord)
in the Day of Trouble , I will deliver thee y and
thou jlo alt glorify me; PfaLJ. 15. And he
, hath never faid to the Seed of Jacob, feek ye my
Face in vain, Ifa.xlv. 19.

IV. The FCurth general Head of Dif-
courfe which I proposed, is to (hew, How a
Saint y near the Mercy-Seat , pleads with God for
Relief.

Holy Job tells us in this Text, that if he
was got near to the Seat of God, he would
fill his Mouth with Arguments.

Not as though he would inform God of
the Neceffity, or the Juftice of his Caufe,
beyond what he knew before ; no, this is
impoffible : He that teacheth Man all things,
Jh'all he not know ? Pfal. xciv. 9, 10. He who
orders all the Circumftances of our Lives,
and every Stroke of his own Rod, can he

> be

Serm.Vl. fpread lefaft God. 1S5

be unacquainted with any thing that relates
to our Sorrows ?

Nor can we ufe Arguments with God to
awaken his Ear, or move his Companion, as
tho he had neglefted us, or forgotten our
Diftrefs ; for all things are for ever naked and
open before the Eyes of him with whom we have
to do. The Shepherd of Ijrael cannot (lum-
ber ; nor dees his Mercy want our Awaken-
ings.

But in this fort of Expreffions, the great
God condefcends to talk, and to tranfad
Affairs with us, and permits us to treat
with him in a way fuited to our Weak-
nefs : he would' have us plead and argue
with him, that we may (how how deep a
Senfe we have of our own Wants, and how
entirely we depend on his Mercy. Since
we cannot converfe with him in a way equal
to his own Majefty and Godhead, he {loops
to talk with us in fuch a way as is moft a-
greeable to our State, and moft eafy to our
Apprehenfion : He (peaks fuch Language
as we can underitand, and invrites us to
humble Conference with him in the fame
way. Come, fays God to his People, by
Ifaiab his Prophet, Come now, and let us yea-
fen together, Ifa. i. 18. And he often, in Ho-
ly Scripture, reprefents himfelf as moved
and influenced by the Prayers and Plead-
ings of his afRifted Saints ; and he has or-
dained, before-hand, that the Day when he

prepares

y\%6 Sins Grid Sorrows Serm.VL

prepares their Hearts to pray, fliall be the Day
when his Ear {hall hear the Defer e of the Hum-
Me, and fhall be the Seafon of their Deli-
verance, PfaL x. 17.

If you enquire, How a Chrifiian pleads with
his God,, and whence does he borrow his Argu-
ments ? I anfwer, That according to the va-
rious Sorrows and Difficulties which attend
him, fo various may his Pleadings De for the
Removal of them. There is not a Circum-
fiance which belongs to his Ajflittion, but he
may draw fome Argument from it to plead
for Mercy ; there is not one Attribute of the
Divine Nature, but he may ufe it with holy
Skill, and thereby plead for Grace ; there
is not one Relation in which God ftands to his
People, nor one Promife of his Covenant, but

*~^,T ««. f^^f> +\r^f* or orlnpr afford an Ar^u-

ment in Prayer. But the flrongeft and
fweeteft Argument that a Chriftian knows,
is the Name and Mediation of JeUis Ghrift his
Lord. *Tis for the fake of Chrifi. who has
purchafed all the Bleffings of the Covenant,
that a Saint hopes to receive them; and for
the fake of Chrifi, he pleads that God would
beftow them.

But having treated largely on this Sub-
jeft, in my Difcourfe^ intitled, A Guide to
Prayer, I fhall not repeat the fame things
here, but refer the Reader to the firft Chap-
ter of that Book, Setl. £.

Serm.VI. faeai hfore God. 1 87

It remains that I make a few ufeful Re-
flexions on the whole foregoing Difcourfe.

Reflection I.

What a dull and uncomfortable thing is
Religion, without drawing near to God ! for
this is the very Bufinefs for which Religion
is defigned ; the End and Aim of Religion
is getting nigh to God ; if it attain not this
End, it is nothing.

O the Madnefs of Hypocrites, who fa-
tisfy themfelves to toil in long Forms of
Worfhip, and appear perpetually in the
Shapes of Religion, but unconcerned whe-
ther they ever get near to God by it, or no •
They left ttv nd and Defign for which
Religion v a made What if we know all
the Doctrines of the Goipel ; what it we
can talk rationally about Natural Religion j
what if we can deduce one Truth from an-
other, fo as to fpread a whole Scheme of
Godlinefs before the Eyes or Ears of thofe
we converfe with ; what if we can prove all
the Points of Curiftianity, and give uncon-
teftable Arguments for the Belief of them;
yet we have no Religion, if our Souls never
get near to God by them. A Saint thinks it
a very melancholy thing when he is at a
diftance from God, and cannot tell God his
Wants and Sorrows. Tho he be never fo
much ftudied in Divinity, and the deep
* things of God, yet if God be not with him,

if

J

1 8 8 Sins and Sorrows Ser m .V I.

if he does not come near to his[Mercy-Seat,
fo as to converfe with him as his Friend, the
Soul is concerned, and grieved, and never
refts till this Di Ranee be removed. 'Tis to
little purpofe that we get into Churches,
join in the Fellowship of the Gofpel, and
attend many Seafons of Prayer: "Tis to ve-
ry little purpofe to read Chapters, and to
hear Sermons one day after another : 'Tis
to little purpofe all thefe Forms are main-
tained, if we have not the Subilance and
Power of Godlinefs; if our God be not
near us, if we never get near to God.

Reflection II.

How happy are we under the Gofpel, above
all Ages and Nations befides usy and before us I

\ For we have Advantages of getting near
to God, beyond what any other Religion

( has ; above what the Heathen World ever
enjoy *d ; for their Light of Nature could
never fhow them the Throne of Grace :
above what the antient Patriarchs had, tho
God came down in vifible Shapes, and re-
vealed and difcovered hinafelf to them as a
Man or an Angel : above what the Jews
had, tho God dwelt among them in vifible
Glory, in the Holy of Holies. The People
were kept at a diflance, and the High Priefls
were to come thither but once a year ; and
their Veil, and Smokes, and Shadows, did,
as it were, conceal God from them, altho

they

Serm.VI. f^read hefore God. 189

they were Types of a future Meffiah ; and
even their Sbekinah itfelf, or Cloud of Glory,
gave them no fpiritual Idea or Notion of
God-head, tho it was a fhining Emblem of
God dwelling among them.
' We have better Ordinances, and brighter
Mediums of Converfe with God ; we have
more powerful Affiftances to raife us hea-
venward ; we have the Meffiah, the Emma-
nuely that is, God in Fhfh> God come near
us, that we may get near to him - we have
the Promife of the Spirit, which is one of the
glorious Privileges of the Gofpel ; Epkef ii.
13, 18. Te who fometimes were afar of are
made nigh thro the Blood of Chrift j and thro
him we have Accefs by one Spirit to the Father.
Thro Chrift Jefus, and the Purchafe of his
Blood, and the Working of his Spirit, we
approach to the Father, we are brought
near to God.

And this very Method, (viz,.) the Atone-
ment of the Blood of Chrift, and the Work-
ing of the Spirit, by which we are brought
near to God in our firft Cpnverfion, are
the ways by which we muft draw near '
him in Duty ever afterward : it is b'y the
fame Atonement, and by the fame Spirit.
We are continually con trading frefh Guilt,
and were it not for the Perpetuity of the
Vertue of that Sacrifice, our Guilt would
be an irremovable Bar againft our coming
*iear to God daily and hourly ; and after

every

190 Sins and Sorrows Se r m . V I.

every new Sin, were it not for that Spirit,
we could never get near to God again :
but that Spirit is promifed to abide with us,
"John xiv. 16. and in Hub. iv. 14, 16. Chrift
*f faffed into the Heavens, is very near to
God, and hath fhown us the way thither ;
Heb. x. ip, 20. Having therefore Boldnefs to
enter into the Hclieft by the Shod of Jefus, let
us draw near with a true Heart, in full Affu-
ranee of Faith.

O how fiiould we value our Acquain-
tance with Chrift, and pray earned! y for his
Spirit ! one makes a way for our coming
near to God, and the other aftualJy brings
us near. How glorious would Churches
be, if there were more of this Spirit poured
down upon us! When an Aflembly of
Saints, all joining together in one A6t of
Worfhip, fhall at once rife by the fame
Spirit, and approach to the Mercy-Seat,
and order their Caufe before God ; What
might not fuch a worfhipping Aflembly
obtain at the hands of God ? What Beauty
would appear in the Worfhip of Chriftians
then ? What Glory would be found in a
Society of Saints, if this Spirit were but
there ? Chriftianity has had thefe Orna-
ments, and thefe Honours : let us pray
that God would reftore them again.
Reflection III.

This DoSrine will not fuffer us to confine
curfelves or others, meerly to a fet f refer ibed

FornuT

Serm.V I. fpread lefore God. 191

Form of Words in Prayer. • For as the Cafes
and Concerns of Soul or Body, which we
fpread before God, are almoft infinitely
various, fo muft we exprefs thofe Cafes
and Concerns before God in proper Words,
and plead for Relief with a variety of
Arguments, as the Spirit of God fhall affift
us : / would order my own Caufe before hint,
fays Job, and my Mtuth Jkould be filled with
Arguments. "Tis not poffible that a Prayer-
Bock fhould be drawn up with Forms par-
ticularly fuited to every Complaint, and
every Sorrow, that a holy Soul wants to
pour out, and fpread before the Mercy-
Seat. And the Chriftian, that knows the
pleafure of getting near to God in Prayer,
cannot content himfelf to wrap up all his
fpecial and deareft Concernments in a few
x general Sentences.

" What ! When I'm brought fo nigh
to my God, my almighty and companio-
nate Friend ; when I am taken, as it
were, by the hand, and led into his
fecret Place ; when I have the Ear of
God fo near me, fhall I not tell him my
fecret and particular Grievances ? When
I feel fuch a fweet Freedom of Soul in
his Prefcnce, fhall I not unbofom my
whole Self to him ? Shall I check the
devout Appetites and Affections of my
Heart, becaufe I don't find Words in

"my

192 Sim and Sorrows Se r m . VI.

<c my Prayer-Book fit to exprefs them ?
<c Shall I quench the blefled Spirit thus,
IC and limit my Converfe with God ?"

I allow Forms of Prayer, well compofed,
to be ufeful Helps for younger or meaner
Chriftians ; or, indeed, for all Perfons,
when the Spirits are low and languifhing,
and the Heart in a heavy or cold Temper :
but at fuch a glorious Seafon to confine a
holy Soul to a few good Expreffions, writ-
ten down before, how great an Injury
would it be to its Divine Pleafure and
Profit ?

Reflectio n IV.
How comfortable a Confederation may he
drawn from my Difcourfe, by thofe that have
fte'er a Friend upon Earth, that there is a
Friend in Heaven, to whom they may tell all
their Circumftances, and all their Sorrcws !
There are fome Perfons, in this World, fo
mean and fo wretched, that they are ready
to think, at leaft, that they have ne'er a
Friend, and are apt to complain that they
are altogether friendlefs. But there is a
God, one that they may be fure is their
everlafting Friend, when they are willing .
to enter into a State of Friendfhip with
him : when they have commenced Friend-
fhip with him by the Blood of Jefus the
Great Reconciler, and by the Working of
the reconciling Spirit ; then let them !m-

prove
^ 1 *

Serm.VL fpread lefore God. iQl

prove this Confideration with fweet Joy,
They, have a Friend in Heaven, before
whom they can ipread all their Sorrows, tho
they be friendiefs on Earth : tho they are
forced to fay of their Souls, " There is no
" Refuge for them in the World/' yet they
can fay, God is their Refuge ■ they can ex-
prefs to him their various Sufferings and
their feveral Difficulties, and they can be
fure of a Helper in Heaven.

Reflection V.
Laftly, 'That future State of Glory nrufl be
bleffed indeed, where we foall be ever near to
Gody eztn to his Seat, and have no Sorrows to
teli him of If it be fo delightful a thing to
come near the Seat of God here upon
Earth, to mourn before him, and to tell
him all our Circumftanccs, and all our
Sorrows ; how pleafurable a Bleilcdnefs
mud that of Heaven be, where we fhall
be ever rejoicing before him, as Chrifl Jifus
was before the World was iiMtA%fri'Ljoi-
cing daily before him; and our Deligfo (hall
be with that God who created the Sans cf
ALn : where we fhall be for ever telling
him our Joys, and our Pleafures, with
humble Adoration of his Grace, and ever-
lading Gratitude. 'Twill be a fweet re-
doubling of all the Delights and Enjoy-
ments of Heaven, to tell him, in the Lan-
guage of that World, what infinite Satif-
% ~ K .tiom

194 Sins and Sorrows ^c. Serrn.VL
♦fa&ion we feel in his Society ; what En-
joyments and Delights we derive from his
immediate Influences ; how full our Hearts
are of Love to him, and how full they are
of the Senfe of his Love : there his Love
communicated to us, fhall be, as it were,
refle&ed back again from our Souls to God ;
.and in the perpetual Communications and
Refle&ions of Knowledge, Joy, and Love,
fhall our Heaven confift.

O that I could raife your Souls, and
mine, to blefled Breathings after this Feli-
city, by fuch Reprefentations ! But how
infinitely fhort muft the brightefl: Defcrip-
tions fall of this State and Place ! May
you and I, who fpeak and hear this, may
every Soul of us be made thus happy one
.day, and learn the Extent and Glory of
this Bleflednefs, by fweet and everlailing
Experience. Amen.

S E R-

{ i95 1

Sermon VII.

A Hopeful Youth falling fliort of
Heaven,

Mark X. 2ik
Then Jefus beholding him, loved him

The Firft Par:.

F we would know the Perfott
who was favoured with the
Love of Jefus, and he acquain-
ted with his Character, 'tis
neceffary to read the whole
Narrative, as we find it delivered in this
Chapter, from the 17th to the 23d Verfe.

And vikn he was gone forth into ti:
there came tne running, and kneeled to him, a?:d
asked him , Good Mafter, what (hall I Jv that
I may inherit Eternal Life ? 18. And JeCusfiiJ
mto him> fVhy callefl thou me good?
K a

196 J Hopeful Youth Serm.VIL

*%f good y fave one, that is God. 19. "Thou
kntwtft the .Commandments \ Do not commit A-
dultery, Do not kill, Do not fteal, Do not bear
jalfe IVitnefs, Defraud net. Honour thy Father
and Mother. 20. And he anfwer'd, and f aid
unto hi?ny Mafter, all thefe have I cbferved from
my Tout]). 2 1 . "Then Jefus beholding him, loved
him, and faid unto him, One thing thou lackeft,
go thy wayy fell whatfoever thou haft, and give to
the Poor, and thou fhah have Treafure in Hea-
ven ; and come, take up the Crofs, and fellow me.

22. And he was fad at that Saying, and went
away grieved; for he had great Pifftfjions.

23. And Jefus looked round about, and faith
unto his Difaples,How hardly jh all they that have
Riches enter into the Kingdom of Gcd ?

Now if we confult and compare the
Account which the other Evangeliils give
us of this Tranfaction, we fhall find that
the Perfon was a young Man, Matt. xix. 20.
and a Ruler among the Jews, Luke xviii 18.
He had fome Concern upon his Mind about
his Future State, and came to Chrift, as to a
Divine Prophet, to enquire the way to Hea-
ven : but cis evident, he had a vain Con-
ceit of his own Righteoufnefs, and at the
fame time he had an excciTive Love to Mo-
ney ; he would fain have been an Heir of
Heaven, but he valued his Inheritance on
Earth much more: he wifli'd for the Love
of God, but would enjoy and love this
World too j and rather than renounce the

pleafant

Serm.VII. falling fhort of Btazev. ty)
pleafant things of this Life, he would quit
his Pretences to a Life to come : for he wem
away grieved and full of Sadnefs, at the Di
reftion which our Saviour gave him,. am
would not venture the Experiment. H<
forfook Chrift and Heaven, having great Pof
feJlions on Earth.

It is not neceflary to our purpofe, t(
know whether, in the following Years of hi-
Life, he was brought to Repentance an<
Salvation, tho iris mod likely that he neve
was; for if he loved his Eftate and his M<>
ney fo well in his younger Years, that V-;c<
probably increafed with his Age. Befides
he ftands in the Hiftory of the Gofpel, a
an Example of thofe Men who lofe Heave:
for the Love of Money. But howfoever i
might be afterward, this is certain, that a
that time he was in the State of Sin am
Death ; which is fu/Hcient to my prefen
Defign.

From the Words of my Text, fet in thi
Light, and compared with the Iflue ot th<
whole Converfation, between Chrift and thi
young Many we may derive this Doctrine :

Doft. Our Saviour had fome Live for a Prr-
fn that preferred this World to Heavcny ah,
neglected his Salvation.

In order to improve this Thought, W<
fhall confider,

K 3 I.Wiwi

1 98 A Hopeful Touth Serm.VIL

• I. What is meant by the Love of our
Saviour to this Young-Man, and to
Perfons of his Character.

II. What was there in him that might at-
tract our Sa< icur's Love.

III. What Remarks may be made upon
the Sin and Folly of a Perfon fo lovely^
and fo beloved of Chrift.

IV. Make an Addrefs to three forts of
Perfons, taking the Occafion from the
Character of the Perfon in my Text.

Firft, What is meant by the Love of our Sa-
viour to this Young-Man, and hozufarmay be be
f$4d to kve a Perfm zvho i* void of true Gracey
and negkEls Salvation.

Here, I conceive, we are not to look
upon our Lord Jefus CJirift as ading accor-
ding to his Divinity, but only in his Hu-
man Nature ; for it is evident that Chrifl,
confiderM as God, loved him not in that
fenfe in which the Love of God is ufually
taken ; for he had plain Evidences of a
worldly covetous Mind, and fo could not
be the Objed of fpecial Divine Compla-
cency : nor do we find that Chrifi loved him
fo well, as to communicate Divine Grace
and Salvation to him.

I confefs there may be fome fort of Love
attributed to God with relation to Crea-
tures of any kind, whiclj have any thing

valuable

Ser m.VII. falling port of Heaven. 1 9 9
valuable in them : fo God loves all the-
Works of his hands ; fo he love? the Hea-
vens and the Earth, and all the Pieces of
inanimate Nature ; that is, he approves
his own Workmanfhip, the Effetts of his
own Wifdom and Power. God is alfo fome-
times faid to love thofe to whom he com-
municates Temporal Bleilings, or makes the
Otter of Eternal ones. So he loved the
whole Nation of the Jems tho he did not
give all of them his laving Grace. But ftill
it is much more natural to expound tho
Words of my Text concerning Chrift as
Man 1 for there were iome peculiar Quali-
ties in this Youth, which were fuited to at-
tract the Love of Human Nature ; fuch Quaii-
ties as a wife and perfect Man could not but:
love : 'twas fome fuch fort of Love as our
Lord expreffed toward the Apoftle John, u\
a way of Diftinction from the reft ; upon
which account, probably, he was called, The
Difciple whom Jefus W, John xiii. 23.
Therefore I conceive Chrift is here rep re-
lented as exerting the innocent and kind
Affections of Human Nature towards a
Youth fo agreeable and hopeful.

Now this Love implies in it thefe five
Things :

1 ft, A hearty Approbation of thofe good Qua-
lities which Chrift beheld in Um >• for he being
perfect and wife, cannot but approve that
which is excellent. He had a fharp 1

K-4,- f and

2co A Hojeful Touth SeimVIL

and great Sagacity of Nature : with a ready
Penetration he could dilcern what was valu-
able ; and muft neceflarily have a juft Efteero
for every thing wherein his Father's Wifdom
and Power did eminently appear. Whatfo-
ever God .eated at firft, was gocdi Gen. 1.3 1.
And whatfoever remains of that good Work-
manfhip of God, Chrift 9 the Son of God, ap-
proved ft ill, fo far as it was untainted with
Sin, and confiderM in itfelf abftra&ed from
the criminal Qualities that might attend it.
zdlyy This Love of Chrift to the Young-
Man, implies a Complacency in his Per/on ; a
fort of human Delight in a Fellow-Creature
that had feveral excellent Properties,- tho
the Love of God, and powerful Religion,
were wanting. If I read a Book that has
much good Senfe in it, and where the Rea-
fonings are well connected, I cannot but
have a Delight in reading, tho the Subjeft
itfelf may be trifling, or the Theme difa-
greeable. If I hear an Oration well com-
posed, with many ingenious Turns of
Thought, and pathetick Expreffions; and
all thefe pronounced with the various De-
cencies of Speech and Gefture, I take plea-
fnre in the Performance, and may love the
Orator, tho he infift upon Sentiments quite
contrary to my own : fo I may be pleafed
with the learned Converfation of a knowing
and well-temperM Man, and love him fo far,
tho be may be my Enemy, and perhaps, ip

his

Serm .VII. falling JJ;ort of Heave?:'. 2c i
his Heart, an Enemy to God too ; for iuch.
was this Young-Man, an Idolater of Gold,
and therefore an Enemy to God, Jam. iv. 4,
concerning whom it is written, that Jefus
loved him.

idly, Some natural good TV<fhes for his Wei-
fare are implied in this Love. There is in
every wife and good Man a hearty Defire
cf the Happinefs of his Fellow-Creatures :
he loves them all in this fenfe, even the
Foolifh and the Wicked. Human Nature, I
that has any Gooduefs in it, is ready to
wifh well to any Perfon, tho he be an utter
Stranger, and unknown ; efpecially if he has
fome agreeable Qualities. There may be an
innocent Inclination to fee all Men happy, .
tho we know this (hall not be brought to
pafs ; for the Word of God declares that
the moft part of Men walk in the Broad-
way, and (hall go down to Hell. You know
how palfionately St. Paul longed for the Sal-
vation of all his Countrymen the Jew. This
is called a Love of Benevolence, and 'tis evi-
dent by the following Particulars, that rhe
Lord exprefs'd this Good-will towards the
Young-Man in the Text.

<\thly, A conferring of ailual Benefit or Kind-
nefsy is implied in the Love of Chrifl towards
this Youth ; for he flood dill, and enter-
tain d him with friendly Difcourfe : ne e»i-
dea'/our'd by proper Methods to convince
him of Sin -, he gave him direction what \\z
K 5 (liould

202 A Hopeful Touth Serm.VlL

fhould do to obtain Treafure in Heaven ; he
called him to be his Difciple and Follower;
and gave him a Promife of Everlafting
Riches, if he would have comply *d with his
PropofaL This is called a Love of Benefi-
cence ; and this our Lord Jefus pra&ifed a-
bundantly, even to thofe whom he did not
favingly enlighten and convert by his Gofpel;
for *twas his Chka&er, that he want about
doing good, K&s id 3 8.

phlyy, This Loie of Chrifi includes in it
Companion for the Young-Man, and fome degree
of Sorrow to think that be fhould mifs of Hea-
ven ; that he fhould be fo hardened in Self-
confidence, fo puft up with a Conceit of his
own Righteoufnefs, and fo hard to be con-
vinced of his Weaknefs and Guilt, as to
.{land to it boldly, that he had kept all the-
Co.mmandments of God ; and at laft, that
he fhould be fo entangled with a Love to
Money, as to defpile thevTreafures of Hea-
ven, and to let Ghrift and Salvation go.

Such a mournful Pity did our Lord ex-
prefs to Jerfifa/em, in the days of his Flefh ;
Q^erufalem, Jerufalem, that kiliefi the Prophets 7
and ftineft them that are fent unto thee :. How
often would I have gathered thy Children, as a<
He*i doth her Brood under her Wings, and ye
would not ! Luke xiii. 34. A-nd he mingled,
the Tears of Love and Sorrow when he came-
ntfar the Gates : for the fame Evangelift tells
tha&he. beheld, the. City , and wept over it,,

•with

Serm.VII. falling flirt of Heaven. "£&y
with this melting Language, If thou hadfi
knoivn, even thou, in this thy Day, the things
that belong to thy Peace ; but now they are- hid
from thine Eyes : Luke xix. 41, 42.

When we behold a noble Palace, a well-
contrived Garden, a Piece of Painting of
uncommon Art : " Tis pity (we cry) that
€< fuch a Building fhould be reduced to*
u Afhes, fuch a Garden overfpread with
' Defolation and Diforder, or fuch a Pic-
ture be all defaced." We have a fort of
Pity for thefe inanimate Beauties, and we
are ready to mourn their Danger or Ruin, .
And the PafHon is innocent and becoming :
but the Grief and the Love rife higher ftill,
when we fee a living Soul, a Fellow-Crea-
ture of our own Rank, a Man or Woman
drefs'd in agreeable Accomplifhments, and
yet making hafte to wilful Deftruction. Such 1
Love and fuch Grief are comely for a wife*
and good Man, and they became ourSa--
viour well. Blefled Saviour ! that ever thy:
Love fhould lay itfelf out on fuch Objefts,,
as would awaken thy Grief, and give thee
fo painful a Compaffion ! But this was
only m the Days of his Flefh : He pities
Mankind now under their various Wretch--
ednefs and Folly, yet we cannot fuppofe
his prefent Exaltation and BlelfedneCs cloc$:-
indulge real Sorrow, or admit any fmart-
ing Afte&ion :: though, in his humbled Scare
on Earth,, his human Lov? exprefled itfelf

so4 A Hopeful Tottth Serm.VII.

agreeably in fuch mournful Compaffion and
T" endernefs.

II. We come to confider, What there
was in this Per/on that might attraEi our Sa-
viour's Love.

ift, He had probably fome natural Qua-
lifications, which were agreeable and ^leafing.
His Y<uth is exprefled, Mat. xix. 20. A
young Man, in the Prime of his Days, in
the Force and Flower of his Age, the
Beauty and Vigour of his Nature : And
*tis very likely that he might be of a come-
ly Figure and ingenuous Countenance ;
for, 'tis faid-, our Saviour beholding himy
loved him. He fixed his Eyes, and probably
faw fomething in him delightful in his very
Aiped and Appearance, which might partly
induce him to thofe various Expreffions of
Love before-mentioned, and to pity fo lovely
a Youth, who was enflav'd to Riches, and
bound to Deflrudion in Fetters of Gold.

idly. He had a courteous and obliging Car"
riage, which appears in feveral Inftances ;
OviXj.) He kneeled before our Lord, and
paid h;m great Refpeft with the Gefture
of his Body ; he faluted him, Good Mafter !
which our Lord did not reprove, when he
faid, "There is none good but God] but put
him to the tryal, whether he would own
him to be God or no. He acknowledged
Chrift as his Superiour, tho he was fo much

a

Serm.V IT. falling fhort of Heave?/. 205
a Stranger to him, and fo much a poorer
Man than himfelf. By his whole Deport-
ment we find him a Perfon of great Civi-
lity ; he knew how to pay the Honours of
his Country well, to give Titles to whom
Titles are due, and to do thefe things
gracefully. A courteous, humble, and
decent Behaviour, without AfFe&ation or
Flattery, is fo far from being reproved by
Clrrift, that not only, in this place, our
Lord feems to be pleafed with it, but in
many places of the New Tellament 'tis re-
commended to make Chriftianity amiable :
'Tis pleafing to human Nature, and can-
not but gain Love and Efteem with all
wife and vertuous Perfons.

3 dly, He was religioufly educated even from
bis Childhood, and had grown up in Sobriety,
perhaps, from his very Cradle ; for he was
but a young Man when he came to our
Lord, and yet he fays, concerning the
Commandments of moral Duty, / have
kept them all from my Tcuth. He fprung
furely from good Parents, he had fuch In-
flections from them, and they fuch a jea-
lous and watchful Eye over him, that he
was kept from groft Sins, and was brought
up in all the Forms of Godlinefs, and in
the Obfervance of the Moral Law. Now
thrift, confidered meerly as Man, loved
the Law ot God fo well, thac he could
not but take plcafure in a Perfon that per-
formed

2o6 J Fiofefid Youth Serm.VIT.

formed it, fo far as that Obedience reached.
Vertue, in the meer outward part of it,
will command Refped even from the Vile
and the Wicked ; much more will the good
and pious Man pay honour to the Pra&ice
of it. There is fomething amiable in So-
briety, Temperance,Charity, Juftice, Truth,
and Sincerity, tho they may not proceed .
from the divineft Principle of Love to God
rooted in the Heart.

qthly, He had given fome Diligence in
feeking after eternal Life, and had a great Con-
cern about his Soul. He came running to
ask a Queftion of the biggeft Importance,
What fh all 1 do to inherit eternal Life} He
was convinced there was a Heaven and a
Hell, and he was willing to do fomething
here to obtain Happinefs hereafter. He
did not come with a defign to put curious
and enfnaring Queftions, as the Sadducees
did, Mat. xxii. 23. but he feems to have
an honeft Befign to know the way to Hea-
ven and Happinefs, for he went away for-
nvjffid 'when he could not comply with the
Demands of Chrift. Tho he thought he-
had pradtifed a great deal of Religion, yet
he was willing to receive further Infrac-
tions ; What lack I yet ? Is there any other
Precept. to be performed, in order to enti-
tle me to Life eternal ? Now our Saviour
loves to fee Confcience awakened, to fee
the Springs of Religion opened and begin-
ning-

Serm.VIL falling (hort of Heaven. > 207
ning to flow : A Divine Teacher conceives
fome hcpe of a Man that is willing to be
taught, afld ready to learn, and therefore
he loves him. This Youth thought him-
felf righteous, yet he did not think him—
felf all-wife ; and therefore fubmits to far-
ther Inftruftions. Now rtis a pleafure to
communicate Knowledge to thofe that long
to receive it ; and we pity them heartily
when they don't comply with the necefla-
ry Duties that are revealed to them, through
the Charms of fome ftrong Temptation.

Ithly, Add to all this, that he had many G-
vil Advantages by reafcn of Lis Riches, his Au-
thority, and Power. He was wealthy, and
he was a- Ruler among the People ; which-
things, tho they cannot in them [elves make
any Perfon amiable, yet when they are ad-
ded to the former good Qualities, they ren-
der them all more lovely and more valua-
ble and that becaufe they are fo feldom
joined together. Dr. Goodman remarks very
ingenioufly here, " That his Concern about.
w his Soul, was not a Sick-bed Medita-
u tion, for he was in Health : nor a me-
€C lancholy Qualm of old Age, for he was
u Young : nor was it the Effect of his-
" being difcontented and out of humour
* with the World, for he was Rich and-
" Profpercus." Hs feldom that we fee
Man in the Prime of his Days, pdife/Iing
larga. Treafures and Dominions in this

World,

2^8 A Hopeful Touth Serm.VII..

World, that will feek after the things of
another ; or that will fhow due Refpeft
to his Fellow-Creatures, cr pra&ife fo
much as the Form of Godlinefs : that when
all thefe meet together, as they did in this
Young-Man, they confpire to make him
lovely in the eyes of every Beholder.

But alas ! this unhappy Youth, furnifh'd, ,
as he was, with all thefe Virtues, and :.
thefe Advantages, which our Lord beheld
in him, and for which he loved him, yet
he loft Heaven for the Love of this World.
He refused to accept the Propofals of
Chrift ; he went away forrowful, for be bad
large Poffefftons. And this naturally leads
me to the Third Head.

III. Same Remarks upon this mixed Cba-
raSier ; upon the Fo/y, the Guilt, and Mifery
oj a Man fo lovely, and fo beloved of Chrift.

i ft Remark. Hew much Good and Evil
may be mingled in the fame Perfon ? What
lovely Qualities were found in this Young-
Man ! and yet there was found in him a
carnal Mind in love with this World, and
in a State of fecret enmity to God. Our
Nature at firft was a glorious Compofition
of all that was good. How has Sin ruined
Human Nature from its primitive Glory, k
and mingled a large meafure of Evil in its ■
very Frame ! And yet how has reftraining
Grace kept our Nature from lofing every

thing

Serm.VIL falling jhort of Heaven. 209

thing that is good and valuable, and from be-
coming univerfally monitrous and loath-
fome !

Let us take a Survey of the World, and
fee what a Mxture there is of amiable and
hateful Qualities amongft the Children of
Men. There is Beauty and Comelinefs;
there is Vigour and Vivacity ; there is
Good-Humour and Companion ; there is
Wit, and Judgment, and Induftry, even
amongft thofe that are profligate, and
abandon/d to many Vices. There is So-
briety, and Love, and Honefty, and Jus-
tice, and Decency amongft Men that know
.not God, and believe not the Gofpel of
5 our Lord ^efns. There are very few of
the Sons or Daughters of Adamy but are
poffelVd of fomething good and agreeable,
either by Nature or Acquirement ; there-
fore, when there is a neceffary occafion to
mention the Vices *of any Man, I fhould
not fpeak evil of him in the grofs, nor
heap Reproaches on him by whole- fale.
*Tis very difingenuous to talk Scandal in
Superlatives, as tho every Man who was
a Sinner, was a perfect Villain, the very
worft of Men, all over hateful and abomi-
nable.

How fharply fhould our own Thoughts
reprove us, when we give our Pride and
Malice a loofe, to ravage over all the Cha-
racter of our Neighbours, and deny all

thac

2io A Hopeful Twth Serm.VIT.

that is good concerning them, becaufe they
have fomething in them that is criminal and

worthy of Blame ! Thus our Judgment is
abufed by our Paffions ; and fometimes this
Folly reigns in us to fuch a degree, that
we can hardly allow a Man to be wife or
ingenious, to have a Grain of good Senfef
or good Humour, that is not of our Pro-
feffion, or our Party, in Matters of Church
or State. Let us look back upon our
Conduct, and blufh to think that we
tfhould indulge fuch Prejudices, fuch a
finful Partiality.

2d Remark. A Man that has not true Gracey
nor Holinefs, may be the jufl ObjeEl of our
Love $ for we find feveral Inftances, and
feveral Degrees of Love were pard by
Chrift, the wifeft and beft of Men, to a
Youth of a covetous and carnal Temper ;
one who preferr'd Earth to Heaven, and
valued his prefent Pofleffions, above thofe
Eternal Treafures that Chriji had promifed
him.

I confefs, under the Old Teftament, in
the 139th Pfalm, verfe 21, David appeals
to God, Do I not hate them that hate thee ?
and adds, / hate them with ferfeB Hatred.
But this need not be conftrued to iignity
any Malice in his Heart againft them as a
private Perfon ; but his Defign to fignt
againft them, and fupprefs them, as a Sol-
dier, and a King, becaufe they appeared

pub-

i

Serm.VH. falling ffwrt of Heaven. 211

publickly againft God : for he adds, I am
grieved at thcfe that rife up againfi thee, I
count them mine Enemies. Befides, thefe Per-
fons were of fo abandon'd a Character, that
they feem to have nothing good in them ;
and he might juftly hate them, confider'd
rneerly as Sinners, in the fame fenfe that
we mull hate ourfelves, fo far as we are
finful. I might add to all this, that they
were cruel and bloody with regard to Men,
and they fpoke 'wickedly againft God, and
were God's profeft Enemies, verfe 19, and
20. After all, 'twas much more allowable
in David the Jew, in the heat of his Zeal*
to talk thus, than it can be for us Chriftians y,
while we read the Words of our Saviour,
Matth. v. 43, 44, 4J. We have heard that
it hath heenfaid, Thou /halt love thy Neighbour,
and hate thine Enemy : But I fay unto you, love
your Enemies , blef them that cur fe you, do good
to them that hate you, and pray for them which
defpitefully ufe you, and perfecute you : 'That ye
may be the Children of your Father which is in
Heaven ; for he maketh his Sun to rife on the
Evil and on the G *d, and fendeth Rain on the
Juft and on the Un juft : While we conlider
a!fo in what a Divine Manner our Lord Jefut
has exemplified his own Precept, and has
loved many of his Enemies, fo as to die for
them ; and manifeftedfomuch natural Afiec-
tion, even for the Young Sinner in my Text,

becauic

212 A Hopeful Touth Serm.VlL

becaufe there were fome good Qualities found
in him.

I will not fay therefore within myfelf
concerning any Man, " I hate him utterly,

and abhor him in all refpe&s, becaufe he
c< has not true Holinefs :" but I will look
upon him, and confider whether there may
not be fome Accomplifhment in him, fome
moral Vertue, fome valuable Talent, fome
natural or acquir'd Excellency ; and I will
not negleft to pay due Efteem to every de-
ferving Quality, wherefoever I find it. 'Tis
a piece of Honour due to God our Creator*
to cbferve the various Signatures of his Wif-
dom that he has imprefled upon his Crea-
tures, and the overflowing Treafures of his
Goodnefs, which he has diftributed among
the Works of his hands.

Thus I may very juftly love a Man, for
whom, in the vulgar Senfe, I have no Cha-
rity ; that is, fuch a one as I believe to be
m a State of Sin and Death, and have no
prefent Hope of his Salvation. How could
holy Parents fulfil their Duties of Affeftion
to their wicked Children ? or pious Children
pay due Refpeft to finful Parents ? How
could a Believer fulfil the Law of Love to
an unbelieving Brother, or a dearer Rela-
tive, if we ought to admit of no Love to
Perfons that are in a State of Enmity to
God ? How can we be Followers of God as
dear Children, if we are not kind to the Vn-

thankful^

Ser m.VII. falling fiortrqf Heaven. 2 1 £
thankful, and to the Evil? Luke vi. 37. To
thofe who have nothing of ferious Religion
in them? Gal. vi. 10. As we have Opportu-
nity, let us do good to all Men, efpecially to them
v:ho are of the Houjhold of Faith.

As God has a peculiar Love for his own
Children, for thofe who are renewed, and
fanctified, and formed into his Likenefs ; fo
ought we to love all the Saints with a pecu-
liar kind ofAffe&ion, and take fpecial de-
light in them : we fhould exprefs a Love of
intimate Fellowfhip unto them ; a Love of
Divine Friendfhip, of fpiritual Pleafure, and
hearty Communion ; rejoicing together with
them in God cur common Father, in Chrifl
jfefus our common Head, and in the Hope of
our common Salvation: and we fhould ever
be ready, in the firft place, to aflift and fup-
port them, and fupply their Wants accord-
ing to the Calls of Providence. But Sinners
alfo muft have fome fhare in our Love.

id Remark. How different is the Special
Love of God, from the Natural Love of Man ?
God feeth not as Man feeth ; he appoints
not Perfons to Eternal Life, becaufe of fome
agreeable Accomplifhments which they pof-
(t(s in this Life. Jefus Chrifl himfelf, con-
fider'd as God, did not beftow his fpecial
and faving Love upon that young Ifraelite,
whom, as Man, he could not help loving.
So Samuel was fent to chufe a King for the
Jews, among the Sons of Jejfe, 1 Sam. xvi 6.

When

214 A Hopeful Youth Serm.VII.

When he faw Ellab appear, he look'd on
him, and faid, Surely the Lord's Anointed is
before him ; but the Lord faid to Samuel, ver.
7. Look not on his Countenance, or on the Height
cf his Stature, becaufe 1 tame refufed hit*.
Old JeIfe Ot maY be) was ready to look up-
on his eldeft Son too, being pleafed with
his tall and comely Figure, and to fay with-
in himfelf, " 'Tis pity that Eliab was not
" made a King." But David was God s
Beloved.

If the Queftion were put to us, Who
are the Perfons that are fit to ftand in the
Courts of God above, to be the Inhabitants
and Ornaments of Heaven ? We fhould be
ready to fay, The Beautiful and the Inge-
nious, the Souls of a fweet Difpofition, and
the Perfons of graceful Behaviour. We are
tempted to think that the Well-born, the
Wife, the Afl:ab!e, and the Well-accom-
plifhM, fhould all be made Saints, and the
Favourites of God : but he fees with other
Eyes, he determines his fpecial Love by o-
ther Principles, and makes another fort of
Diftinftion by his fovereign faving Grace,
unguided and unallured by the ^vfbrit of
Man. 1 Cor. i. 26, 27, 28, 29. Te fee your
Calling, Brethren, how that not many wife Men
after the Fleft), not many mighty, not many noble,
are called; But God hath chofen the foolifo
things of the World, to confound the wife; and
God hath chofen the weak things of the World,

t*

Serm.VIL falling fbort of Heaven; 215

to confound the things which are mighty ; and
bafe things of the World, and things which are
defpifed, hath God chcfen ; yea, and things which
are not, to bring to nought things that arey that
no Fhf) jbould glory in his Preface.

What would become of the morofe, the
rough natural Tempers, if God loved none
.but fuch as were lovely in our Eyes ? What
would become of all the deformed and the
uncomely Pieces of Human Nature ; the
clownifh, and the weak, and bafe things of
this World, if God fhould chute none but
the fair, and the well-bred, the well-figu-
red, and the honourable ? If this were the
Rule of his Conduct, what difmal D.ftinc-
tion would light upon Thousands, and fome
Good Men too, who mull wear in their
Faces, in this World, the dreadful Sentence
of their Damnation in the next ? But the
great and fove reign God a&s by other Mea-
sures j he lays down to himfelf Divine Rules,
that are to us unknown, and muft be for
ever unfearchable.

Some, who are endowed with native Ex-
cellencies, he adorns with heavenly Graces,
and they fhine as Jewels fet in Rings of
Gold : others, who have fcarce any thing in
them amiable by Nature, are the Objefts
of Divine Love, and made Veflfels of Grace ;
tho thefe do never make fo charming an
Appearanee among Men. Mofes the meek
and obliging, Jonah the rough and the pee-

vifli,

vim, >\cic uuin uciuvxu in vjuu , ror ne
made Saints and Prophets of them. Abraham
the rich, and Sarah the beautiful ; Peter the
poor Fifherman, and Paul the Man of mean
Afpect, and contemptible Figure; were all
beloved of God, and made Heirs of Eternal
Life. The Conduft of the great God, in
this Matter, are fo various, and his Reafons
fofublimeand impenetrable, that 'tis in vain
for us to attempt to trace out his Rules of
A&ion. ;

Sometimes he chufes a Man of great in-
tellectual Powers, and fets an invifible Mark
of Divine Love upon him : at another time
he takes pleafure to pour Contempt on all
the Pride of Human Pveafon, by chufing.
a foolifh Man, and making him an humble
Believer. Sometimes he exalts the Man of
natural Vertue into a Saint, and again, he
fpreads Shame and Confufion over all our
own pretended Righteoufnefles and vain
Confidence, by culling out, here and there,
a profane Wretch, and converting him to
Faith and Kolinefs ; and in the mean time
he leaves force that are fober, and have ma-
ny human Vertues, and good Appearances,
to perifh with the Pharifee and the Hypo-
crite for ever, in their Pride and Self-Righ-
teoufnefs. Jefus, the Man, look'd upon this
pretty Youth that was well-born, fober,
and virtuous, and he loved him ; but the
Eternal Gcd chofe him not for a Saint, for

he

Serm.VII. falling fhort cf Heaven. 217
he fufter'd him to run madding after his ma-
ny Pofleffions, and to defpife Heaven. Here
it becomes us to be filent and adore. O
the Depths of Divine Counfel ! O the aw-
ful and glorious Sovereignty of the Grace
of God, that could pals by io defirable a
Perfon, whom the Man Jejus could not look
upon without Pity and Love ! How un-
fearchabk verbis Waysy and his Judgments pajl
finding out I Rom . xi. 3 3 .

Now tho this be a very painful and tr£-
menaous Meditation, yet there's an excel-
lent Ufe to be made of it. No Man fhould
dcfpair of Salvation, and the Love of God,
how mean and defpicable foever his Appea-
rance be among Men, or how remote foever
from all that we call fovely. Let him forfake
all Sin, and be happy for ever. Nor fhouid
the moft amiable of Creatures, in the Natu-
ral or Civil World, flatter themfelves thac
they are upon that account beloved oi God>
and fhall certainly be Partakers of Eternal
Bleflings in the World of Glory. Let them
follow "CAW/?, and be faved.

But I would dwell upon this laft Thought
a little, and therefore I fhall propoie my
Fourth Remark in this maimer.

4th Remark. Mray lovely Accomplishments ^
joind together , will not carry a Natural Man to
Heaven. The fined Compoliticn of Beauty
and Youth, Strength and Riches, and all this
imbeliih'd with many Forms of Godlli
L

210 ji noperm 1 own Derm. v iu

and fame fhining outward Vertues, will not
obrain Eternal Life. The Man that's thus
qualified and adorned, if he prefers Earth
to Heaven, and loves the Pofleffions of this
World, about fpirituai Treafures, abides in
a State of Condemnation and Death. Grace
is not a Flower that grows in the Field of
Nature, nor is it made by the Art of Man ;
'tis a Divine Seed ; xis planted in our Hearts
by the Spirit of God. John i. 13. The Saints
are born not of Blood •> that is, by natural Ge-
neration : nor of the Will of the Flefb ; that is,
by our own Powers of Nature : nor of the
IVill of Man; that is, by the Influence that
others have over us : but of God.

A Man may fet himfelf to work a while
for the Good of his Soul, and yet may mifs
of Salvation : Strait is the Gate, and narrow
is the Way that leads to Life, and few there be
that find it, Matth. vii. 14. And many which
feek to enter in, /hall not be able, Luke xiii. 24.
They feek, but not with all their Might;
they are not willing to forfake all for Hea-
ven, and therefore they obtain it not :
they feek, perhaps, with Diligence for a
Seafon, and give out before they have at-
tained ; they tire, and grow weary, and lofc
the Prize : they leek, but not in God's ap-
pointed Way, and according to the Rules
of the Gofpel ; and no wonder if their La-
bour be vain ; for he tlmt ftriveth is not
crown d> except he ftrive lawfully, 2 Tim. ii. 5.

And

Serm.VII. fShig fhort of Heaven* 219

And this was the Cafe of the rich Young-
Man; he fought Eternal Life, but not with
all his Soul, *" for he could not take up his
Crofs and follow Chfift : he fought the
Kingdom of God for a Seafon ; but when h.e
came to the hard Work of Self-Denial, he
would not venture into that thorny Path,
but turned back, and went away forrovful.
He fought Juftitication and Peace with God,
but not in a right way ; for being ignorant
of God's Right eoufnefs^ and going about to efta-
blijh his own, be fill first of the Right eoitfnefs
of G:d> and attained it not, Rom.x. 3. He
loved Heaven well, but he loved this Earth
better : he chofe his Portion and Happinefs
in this World, and loft his Soul.

The Eye of God, cur Judge, is fharp
and fevere; he fees the hidden Vices of the
Mind, thro all the faireft Vails of Nature,
and the brighteft Drefs oi^ outward Vertue.
We may cheat others with the Difguifes of
Religion, and allure the Love of the beft
of Chriftians : we may cheat ourfelves by
thefe fair Appearances, and entertain a fond
Opinion of our own Saintfhip ; but the
Great God can never be imp fed upon at
this rate. He knows well what is lovely
and excellent in his Creatures ; but when
he feats himfelf upon his Throne of Judg-
ment, all their fhining Ornaments of Body
and Mind are blemifh'd, are darken'd, are
loft in his Eyes, if he* difcovers a fecrec
L z Love

9so J Hofefui Toutb Serm.VII.

Love to Sin in the Heart. Where the Love
of this World prevails, it over-ballances all
other good Qualities, tho ever fo valuable,
in themfelves ; and tho they may create
Love in every Beholder, yet the Love of
God is not to be purchafed, nor perfuaded,
contrary to his own fettled and eternal Rules
of Judgment. If any Man kve this World,
i'the Love of the Father is net in himy i John .
ii. 15. nor does the Father love him. The
Prince of Devils has many noble Endow-
ments, and intellectual Glories : the natural
Powers of an Angel remain dill with him ;
but his inward Enmity to God, confines him
for ever to Hell : and in the Senfe of the
Apoftle James, JVhofvever will be a Friend to.
the Wirld, is the Enemy of God, James iv. 4.
tho in many other Excellencies he might be
a Fellow for Angels.

Wife and happy is that Soul wrho fears to
build his Hopes of Heaven upon the Sand,
upon a fhining, but feeble Foundation.
Wife and happy is he who does not miftake
the Glories of Nature for Divine Grace ;
who does not fatisfy himfelf to feek a little
after Heaven, but refolves to find it, and
parts with all for the Knowledge and the
Love of Chrifi. While others, who pretend
to much Wifdom, raife their vain Expecta-
tions of Happinefs, upon a few natural Ac-
c Mnplifhments, and devout Wifhes ; this
Man purfues the Work upon diviner Prin-
ciples,

Serm.VII. falling fiort of Heaven. 221
ciples, and brings it to Perfection-: and
when others, at the great Day of Decifion,
meet with Shame and terrible Difappoint-
ment, he fhall be applauded, in the face of
Angels, as the only wife Man, and fhaft
find himfelf for ever happy.

The yi#, and lad Remark, is this : Hnb
dangerous a Snare is great Riches ! They be-
come a fore Temptation (even to Perform
well-inclined) to tie their Souls faft to this
World, and perfuade them to negleft Gcd,
and Cbrrfi, and Heaven. This was the
Cafe of the Young-Man in my Text ; be
went aivay from our Lord melancholy and
grieved, that he could not join Chrifl and thfe
World together; he had great Pijfefjions, and
therefore he* refufed to be a Follower of
Chrift, under the poor and mean Circum-
ftances of his Appearance among Men ; fee
Verfe the 22d, 23d. And our Lord himfelf
makes this fame Remark, How hardly foall
they that have Riches enter into the Kingdom of
God? that is, as he explains it in the follow-
ing Verfe, becaufe 'tis fo hard, for thofe
who poflefs great Riches, not to love them
too well, and to trufl in them as their chief
.Good.

How many lovely Qualities are here
fpoil'd at once, by the Love of this World i
and a Man, that was not far from the
Kingdom of God, divided from Chrifl, and
driven to a fatal Diftance from Heaven,
L 3 bv

22 2 A Hopeful Youth Serm.VII.

by this dangerous interpofing Snare ! A
wretched Chain, tho 'twas a golden one,
that withheld his Soul from the Embraces
of his Saviour. He was young, he was mo-
deft and humble, he had a Defire to be fa-
Ted,, and he went far in the outward Forms
of Godlinefs; all thefe Commands, faid he,
have 1 kept from my Youth, or Childhood ;
and he had a mind to follow Chrifi too: but
Jefus was poor, and his Followers muft take
up their Crofs, and fhare in his Poverty. This
was the parting Point ; this was the Bar to
his Salvation : he was almofl a Chriftian, but
his Riches prevented him from being altoge-
ther fo. O fatal Wealth, and foolifh Pof-
feffor !

It became our bleffed Lord, the Heir of
all Things, to diveft himfelf of Wealth and
Grandeur, and to renounce all the Pomp
and glittering Equipage of this World, when
he came to introduce a Religion fo fpiritual,
and h refined, as the Gofpel was : and it
became him to put fuch a Teft as this, to
fuch as pretended to be his Difciples ; Whe-
ther they durft venture to exchange the pre-
fcnt World, and the vilible Enjoyments of it,
for Glories future and invifible ? Twas
proper he fhould try whether they could de-
ny themfelves, and become poor for his fake,
who made himfelf poor for their fakes, and
promifed them unknown Treafures in Hea-
ven. But the Teft proved too fevere, and

the

Serm.VII. falliftg fhort of Heave?/. 225
the Gate too ftrait for this Young-Man, with
all the Bulk of his Eftate, to enter in ac it

Well might the Apoftle teach Timothy, the
young Preacher, to charge them that are rich
in this World, not to truft in uncertain Riches,
but to do good to the Poor, to diftribute to the
Needy, that they might lay up in /lore for
them/elves a good Foundation again/1 the time to
come, 1 Tim. vi. 17, &c. becaufe Men are fo
ready to think that a Score of Gold is a good
Foundation to trull in for Happinefs here>
and forget hereafter. Well might he admo-
nifh them to lay hold on Eternal Life, becaufe
they are fo ready to hold their Money faft,
tho they let Eternal Life go. They that
have much, are often greedy of more, and
thereby fall into Temptations and Snares, into
many fooh/h and hurtful Lufts, that drown Men
in Perdition : /or the Love of Money is the Root
(f all Evil ; which, while fome coveted after,
they have erred from the Faith, have forfaken
Chrift, and pierced themfelves through with many
Sorrows, ver. 9, 10.

Shall I take occafion here to put the Rich
in mind of their Danger, and in treat them
to watch againft the (hining Allurement that
befets them around ? Have a care left your
Eyes be dazzled with this glittering World,
and blinded to the Gofpel of Chrift : and
fhall I comfort the Poor, by telling them
their Privilege, how much more free they
are from this golden Snare ? You have been
I, 4. ufed

224 J Hopeful Touth) &c. Serm.VlI.

ufed to Meannefs and Poverty, therefore we
may hope that the Plainnefs and Simplicity
of the Gofpel will not offend you ; that the
Doftrine of the Crofs, and the Poverty of
the Man of Nazareth who hung upon it for
your fakes, will not be a Scandal to your
Thoughts, nor a Bar to your Faith. In the
Days of Chrifi, the Poor received the Gofpel ;
and not many Rich, not many Mighty, have
in any Age been the Followers of a defpifed

5feT«-

O may the Rich in this Aflembly be led
by Divine Grace to break through all their
temptations, and attend their Saviour, tho
his Name, and his Difcipies, here on Earth,
be furrounded with all the Forms of Con-
tempt and Poverty ! And may the meaner
Hearers improve their Advantage, and take
-up their Crofs, and follow their Lord, till
they are all joined to the glorious Aflembly
above, and made Pofleflbrs of Everlafting
Riches I Amen.

S E R^

L 225 ]

i»»^a( T^^JrA

sC^

Bpcs

^1 £\ f^i in*r f^Jyi

^te^f5>i**«r.-:>^

&L*zq mK <

JUl

*#&%?@c

S E R M O N VIII

A Hopeful Youth falling fhort of
Heaven.

Mark X. 21..
7lfr?# Jefus beholding him, loved him*

The Second Parr.

[HEN our Saviour dwelt upon
Earth, he found a Young-Man
in the Coafts of Jadea, that
preferred the Riches of this
World to all the Treafures of
Heaven ; and yet Jefus call an Eye of Love
upon him.

In the foregoing Difcourfe upon thefe

Words, it has been confideved what lore

of Love Chrift could fhow to a Man, whofe

L 5 Soul

226 A Hbpeful %uth S'erm.VIIT.

Soul was fo vain and carnal ; and what good
Qualities appeared in this Youth, that could
engage the Love of our Saviour, notwith-
flanding the Guilt of his Covetoufnefs : and
fome Remarks were made upon a Man fo
lovely, and fo beloved of Chrifi.

Firft, The Love which our Saviour ma-
nifefted to this Perfon, was not properly a
Divine Love,, for that would have changed
his Nature, and refined his carnal Defires,
and conferred Grace and Salvation upon
him:, we muft underfland it therefore only
in this fenfe, That the Affe&ions of his Hu-
man Nature were drawn out towards fome-
thing that was valuable and excellent in this-
young Israelite : He approved of thofe Ac-
oompliJhments which he beheld in him, and
felt a fort of Complacency in his Perfon and
Character. He had an innocent and human
Sefire of his Welfare, he gave him Divine
Inftruftions for this end, and pitied him
heartily that he was fo far gone in the Love
of the World, as to negleft the Offer of
Heaven.

Secondly*. The Qualities which might at-
tract our Saviour's Love, were fuch as thefe :
He was young and fprightly, and 'twas- pro-
battle that he had fomething yery agreeable
in his Afpeci: His Carriage Avas courteous
and ittigivg, for he kneeled before our Lord,
'XvA faluted him \\ ith much Civility : He
figic&s Education, much outward So-

'j:y

Serm.VIIL faJlagfkort of Heaven. 227
briety and Virtue, fo that he was ready to
think himfelf a compleat Saint. -All thefe
Commands (fays he) have I kept from my Youth;
yet he was willing to receive further InftruBiom,
if any thing elfe were neceflary, in order to
eternal Life. Add to all this, that he was
rich and powerful, he was a Ruler among the
JhnS and had large Pofleflions, which made
his Humility and other Virtues appear the
more amiable, becaufe they are fo feldom
found in Perfons of an exalted Station.

Thirdly, The Remarks that were made
upon a Perfon that had fo many good Quali-
ties, and vet milled of Heaven, might in-
ftruft us not to diiclairn any thing that rs
worthy and excellent, tho 'tis mingled v
much Iniquity ; but to pay Refpect and I
Love, as our Lord Jefus did, to Perfons that
have any thing valuable in them, tho their '
Virtues are imperfect, and fall fhort of far
ving Grace. We may learn alfo, that God .
chufes not as Man would chufe, nor faves
all thofe that a wife and good Man may vveU
beftow his Love upon. We are taught fur-
ther, that many lovely Act hments,
joined together, are not fufftciem to attain
eternal Life, unlefs we renounce this World, ,
and follow Chrift ; and we are divinely warn-
ed of the Danger of Riches, how great a
Snare they fomeciroes prove to Perfons 1 I
hopeful Charade*.

228 A Hopeful Touth Serm .VIIT.

Fourthly, We proceed now to the laft
Thing propofed ; and that is, to make an
Addrefs to three forts of Perfons, taking the
Occafion from the Character in my Text.

I. Thofe who have any thing lovely or
excellent in them, but, thro the Power of
a carnal Mind, are kept at a diftance from
God, and have no Title to Heaven ; fuch
are beloved of Men, but not beloved cf God.

II. Thofe who are weaned, in fome good
meafure, from this World, and have Trea-
fures in Heaven, but are defective in thofe
Qualities that might render them amiable on
Earth : fuch are beloved of God, but not of Men.

III. Thofe that are furnifhed with every
good Quality, and every Grace, that are the
Objects of the fpecial Love of Gody and almoft
every Man loves them too.

I. Let me addrefs myfelf to thofe vjho have
any thing lovely or excellent in them, but thro
the Power cf a carnal Mind are kept at a dif-
tance from God, and have no 'Title to Heaven.
Such was the Young-Man in the Gofpel ;
and according to the feveral good Qualities
that he pofleffed, I fhall divide my Exhorta-
tion to feveral Perfons.

ifty To fuch as are endowed with any natu-
ral Excellencies of Body or Mind. Youth and
Beauty, Strength and Health, Wit and

Reafon,

Serm.VlIL falling flwrt of Heaven. 229
Reafon, Judgment, Memory, or fweet Dif-
pofition ; all thefe are the Gifts of God in
the World of Nature, and render Perfons
fo far amiable as they are poflefs'd of them.
You that flourifh in the Vigour and Glory of
Toutb, and yet have no faving Acquaintance
•with God in Chrifl, no Right to Eternal
Life; while I behold you, I would mourn
over you with much Compaffion. What
pity 'tis that the Flower of your Age
fhould be employed only to footh your
Vanity ! to adorn your guiky Paffions, and
to drefs up the Scenes of Sin ! That Flower
will wither in Old Age, and it leaves no
Perfume behind, but what arifes from
Vertue and Goodnefs ; or, perhaps, you
will give it up to untimely Decay : by in-
dulgence of irregular Pleafures, you de-
vote it to be blafted by the Breath of Satan,
and in the Smoak of Hell. But is it not
pity, that a ftrong and healthy Conftitutioiv
fhould be wafted in Slavery to your Ap-
petites, and in making provifion for the
Fled), to fulfil the Lufts of it ? Why fhould
not the Powers of Nature, in their firft
Bloom and Glory, adorn the Kingdom of
Grace ? Why fhould not our fprightly
Days, and the warmeft Hours of Life, be em-
ployed in fome ufetul Activity for the Iti-
tereft of God ? What a Decency and Ho-
nour is added to Religion, by its faired
and youngeft Votaries ? With what pecu-
liar

250 A Hofeful Youth Serm.VIII.

liar Praifes does the Word of God recom-
mend the Character of youthful Piety. How
is the young King Jofiah celebrated in the
Sacred Records ? that -while he was yet young,
he began te feek after the God of David his
Father, &c. 2 Chron. xxxiv. 3. How is T?--
mothy commended, who had known the Holy
Scriptures from his 'very Childhood, 2 Tim. iii.
15. And there are fome young in years, to
whom the Apoftle John might addrefs him-
felf with the fame Pleafure, as he does to
the Chriftian Converts, whom he calls
Yoimg-A&n, ftrong in Grace, who had the
Love of God abiding in them, and had over-
come the Wicked one ; 1 John ii. 14. And he
gives 5em in the next Verfe a moft needful
and friendly Caution againft the Love of
this World, and the 'Things of it, left they
fhut the Love of the Father out of their
Hearts. What an Abufe and Wafte of Life ■
are ye guilty of, when ye lay out the
brighteft Moments of it upon the Works
of Darknefs ? and treafure up to yourfelves
Everlafting Darknefs and Fire ?

I pity the young, the vigorous, the comely
Figures of Human Nature, that neglect to
feek after Divine Grace, that are ruined
and made wretched to all Eternity, by
their exceffive Love of the Pleafures, or
the Pomp, or the Riches of this vain
World. A thoufand fuch Sinners that
were once the Hope of their Families, and

the

Serm.VIII. falling fhort of Heaven. 2$i\
the lovely Ornaments of the place they
lived in, are now curfing the Day of their
Birth, and raging with Defpair in the
midft of the Wrath of God.

Let me fpeak a Word alfo to thofe that
have rich Endowments of Mind. Where we
behold a fprightly Genius, folid Reafon,
and deep Judgment, we can't forbear lov-
ing the Poifeffors of them : we cannot for-
bear to fay, c 5Tis pity that fo much Wit
" fhould be abufed to ridicule Religion,
" and do honour to foul Iniquity ; that
V it fhould be enflaved to all the Arts of
" Lewdnefs, and drefs up the Shame of
" Nature in the Charms of Language/5
Or if it be not debased to fo exceeding
vile Furpofes, vet at bed, 'tis pity it fhould
be all employed in Jelling and Trifle, in
Mirth, and Raillery, and vain Amufe-
ment. Might it not have been laid out
infinitely better, to allure Sinners to the
Love of God, to adorn the Truths of our
holy Profeffion, and give Credit to the
Gofpel of Chrifij even in the eyes of the
Witty and Profane ?

I pity the Man of lively In agin at ion
without fanctifying Grace. What a lovely
Wildernefs of blooming Weeds ! fair in-
deed in various Colours, but ufelefs and
unfavoury, and it mud be burnt up with
unquenchable Fire. You are the Perfons
ie happy Talents give a relifh to the

coir

2-$2 J Hopeful Youth Serm.VIII.

common Comforts of Life ; you diffufe
Joy and Pleafure thro all the Company, and
enliven the dulled Hours; your Prefence
is coveted by all Men, and you are belov'd
of all : but how difmal is your State, if
you negleft Holinefs, and are not belov'd
of God ! Can you imagine that your gay
Fancy will brighten the Gloom of Hell ?
or give Airs to yourfelves, or your Com-
panions, in thofe hideous Regions of Sor-
row ? "Tis a mod melancholy Refleftion
to confider, that Perfons of your Accom-
plishments fhould encreafe the number of
the Damned; and there is no Sport or
Amufement admitted there, to divert the
Anguifh of the tortur'd Mind, or to re-
lieve that heavy and everlafting Heart-ake.

I pity the Man of ftrong Reafon, and
great Sagacity of Judgment, that hath traced
Nature in her moft fecret Receffes ; that
has founded the Depths of the Sea, and
meafur'd the Heavens ; but has fpent no
time in fearching the deep Things of God>
and lets the Myfteries of Religion lie un-
regarded, as obfcure and ufelefs things.
He has never founded the Depth of his
own Mifery and Guilt, as he is a Son of
Adam : nor is he acquainted with the way
of climbing to Heaven by the Crofs of the
Son of God. Reafon is a Faculty of fu-
preme Excellence among the Gifts of Na-
ture, and 'tis dreadful to think that it

fhould

\

•

Serm.VIII. falling fart of Heaven. 2j jv
fhouid ever be engaged in oppofition to
Divine Grace. How great and wretched
are the Men of Reafon, who drain the
Nerves of their Soul to overturn the Doc-
trine of Chrifl! who labour with all their
intellectual Powers to (hake the Founda-
tions of the Gofpel, to diminifh the Au-
thority of the Scriptures, and to unfettle
the Hope of feebie Chriftians !

There are others who employ the belt
Powers of the Soul in purfuing the Inte-
refts of this Life ; they are wife in Contri-
vance to gratify their Appetites, to fill
their Coffers, and to heap up to themfelves
Wealth and Honours ; and wife to fecure
all thefe to their Poflerity after Death :
"They call their Lands by their own Names y and
perpetuate their Memory to the lateft Ge-
nerations, but make no Provifion for their
own Souls : they are wife to fet in order
their Houfes in the day of their Health,
and all things are prepared for their dying
hour, befides the Concerns of their own
Eternity ; thefe are delayed from day to
day, and left at the utmoft hazard ; and
flill they think the next Month, or the
next Year, it is time enough to prepare
tor Heaven, when perhaps a Summons is
fent fuddenly from on high ; 'Thou Fool,
this Night is thy Soul required of thee, Luke
xii. 20. What Confufion and Fear, what
Hurry and Diftrefs of Spirit will leize you

id

2}4 A Hopeful Youth Serm.VIIL

in that Hour ? You that have laid out all
your Wifdom upon the little Bufineffes of
this Life, and trifled with Affairs of ever-
laft:ng Importance ; you muft go down to
the Chambers of Death in Surprize and
Anguifh ; you muft leave all the Fruits of
your Wifdom behind you, and be branded
for eternal Fools.

I pity thofe who are llefs'd with a large
Memory, and would plead with you this
day for the fake of your Souls. The Me-
mory, it is a noble Repofitory of the Mind,
'tis made to receive Divine Truths, to be
ftored with the Ideas of God and his
Grace, with the Glories of Chrift and Hea-
ven ; 'tis given us to furnifh and fupply
the Heart and Tongue upon all Occafions,
for Worfhip, for Conference, and for holy
Joy. Wh&t pity 'tis, fo wondrous a Ca-
pacity fhould be crouded with vile Images,
with wanton Scenes, with profane Jefts,
and idle Stories ! or, at beft, 'tis fill'd with
Gold, and Silver, and Merchandize, with
Lands and Houfes, Ships and Infurances;
'tis all infcribed with Stocks, Annuities,
and Purchafes, and turn'd into a meer
Book of Accounts, a Trading-Shop, or an
everlafting Exchange : Night and Day, the
Buyers and Sellers are paffing thro this
Temple, which fhould be confecrated to
God ; and there's no room left for the
' Thoughts of Heaven there. Shall thefe

bufy

Serm.VIIL falling port of Heaven. 2$$ *
bufy Swarms of Cares and Vanities for
ever fill up fo large a Chamber of the
Soul ? Shall Impertinences be for ever
thruft into this Treafury ? fuch g$ will
{land you in no ftead, when you are dif-
mifs'd from the Body, but (hall vanifh all
at once in that Hour, and fhall leave your
Spirits poor and naked : or if they follow
you to the World of Spirits, 'twill be but
as fo much Fuel gathered for your future
burning.

Think a little with yourfelves, Te Pof-
JeffoYs of thefe rich Endowments of Mind, when
you have been honoured here on Earth,
can you bear to be doomed to eternal
Shame and Puir'fhment in Hell ? Shall this
Wit, and this Reafon, be there employed
to exprefs your Hatred againft God, and
to forge perpetual Blafphemies againft the
Majefty of Heaven ? Are you willing to
be joined to the Society of Devils, and be
engaged in their abominabe Work ? Shall
this fprightly Fancy, this fubtle Reafon,
this large Memory, ferve for no purpofe
but to aggravate your Guilt, and your
Damnation ? Shall thefe fine Talents fhar-
pen your Mifery, and give edge to the
keeneft Refle&ions of Confcience ; Con-
fcience, that inward Sting of the Mind ;
Confcience, that immortal Tormentor?
Yet this mull be the certain Portion of
thofe who fpend their L\fcy;&hd he down

iq

2} 6 rJ Hopeful Touth Serm.VMV

in Death, with thefe Talents unfandified :
for the Anguifh and Torture of finful
Souls, muft rife, and grow for ever, in
proportion to the Glory of their abufed
Endowments.

Tho, perhaps, I have been tedious al-
ready under this Head, yet before I part
with it, I muft addrefs myfelf to thofe
who are born with a fiveet Difpcfition, that
feem to be caft in a fofter Mould than the
reft of Men. I love and pity thofe of
my Acquaintance who are blefs'd with fo
divine a Temper, who have Tendernefs and
Good- will in their very Form and AfpeS,
and I mourn to think that any of thefe
fhould perifti for ever. You are the Fa-
vourites of all Men, and beloved by all
who enjoy the pleafure of your acquain-
tance ; do ye not long to be the Favourites
of God too ? You feem to be made for the
Delight and Comfort of Mankind : but
fhall this be all your Portion ? Good-hu-
mour is the Composition of your Nature,
and the Law of Kindnefs is en ycur Lip? :
when the Ear hears you, then it bhjjes you,
and when the Eye fees you, it gives witnefs to
you. But is this enough to depend upon
for Eternal Life ? Perhaps you have bor-
rowed part of the valuable Qualities of
that Good-Man Job, lou have deliver* d the
Poor that cry, and the Fatherlefs that had
none to help him\ you have caufed the V/i-

dew's

Serm.VIII. falling jhort of Heaven. 237
dow's Heart to frag for Joy, and the Bleffing
of him that ivas ready toperifh, has come eft en
upon you : Job xxix. n, 12, 13. There's fo
much natural Goodnefs in your Conftitu-
tion, that leads you on, by afweet Inflinft,
to the praftice of many Charities : but this
is not faving Grace. If Jefm Chrifl himfelf
%\vere upon Earth in his humbled State, he
would look upon you, as Man, and love
you : but the holy God looks down from
Heaven, and beholds you as the Objed of
his juft and divine Hatred, while you live
in a State of Vanity and Sin, drunken with
fenfual Pleafures, and at enmity with God.
This Sweetnefs of Temper, that fprings
from your Blood, and the happy Mixture
of Humours ; or, at beft, from the meer
natural Frame of your Spirits ; will never
pafs, upon the great Tribunal, for Holi-
neFs and inward Religion. With all this
charming Appearance of Vertues, thefe
Colours that look like Heaven, you will
be doomed to Hell and perpetual Mifery,
unlefs there be found in you tome nobler
Qualities, fuch as, Love to God, Mortifi-
cation to this World, the Knowledge and
Faith of Jejms Chrifl. If thefe be not the
Springs of your Charity and Love to Men,
you will not be fecured from the condemn-
ing Sentence of the Judge, nor from the
Company of Devils in the future World.

Bui

2$8 A Hopeful Touth Serm.VIII.

But ch ! How will your fofc and gentle
Natures bear the Intuit and Rage of thofe
malicious Spirits ? How will your Temper,
that had fomething fo lovely in it, fuftain
to be banifh'd for ever from the World of
Love ? to be for ever excluded rrom all
the Regions of Peace and Concord ? How
will your Souls endure the Madnefs and
Contention, the Envy and Spite of wic-
ed Angels ? You that delighted on Earth in
the Works of Peace, what will ye do
when your tender Difpofiticns fhall be
hourly ruffled by the Uproar and Confu-
fion of thofe dark Regions ? and inftead of
the Society of God and bleffed Spirits, ye
fhall be eternally vex'd with the perverfe
Tempers of your Fellow-Sinners, the Sons
<of Darknefs ? Oh that I could fpeak in
melting Language, or in the Language of
effe&ual Terror, that I might by any
means awaken your Souls to Jealoufy and
timely Fear ! That fo many natural Ex-
cellencies, as God has diftributed amongft
you, might not be walled in Sin, abufed
to Difhonour, and aggravate your ever-
lafting Mifery.

idly, My next Exhortation fhall be ad-
drefsM tp thofe Tenths who have been trained
up in aB the Arts of Civility, and have acqui-
red a . 'irtecus and becoming Carriage. There
is fomething lovely in fuch an Appearance,
and it commands the Love even of the

Rude

Serm.VlII. falling fhort of Heaven. 239
Rude and Uncivil. It fo nearly refembles
the Sweetnefs of natural Temper, and imi-
tates Good-humour fo much to the Life,
that it often pafles upon Company inftead
of Nature, and attains many valuable Ends
in human Society. But where both thefe
are happily jom'd, how Alining is that
Character, and univerfaily belov'd ? We
are pleas'd and charmed with your Conver-
fation, whofe Manners are polifli'd, and
whofe Language is refin'd from the rude
and vulgar Ways of Speech. You know
how to (peak civil things, without Flattery,
upon all Occaiions ; to inftruft, without
afluming a fuperior Air, and to reprove,
without a Frown, or forbidding Counte-
nance. You have learned when to fpeak,
and when to be filent, and to perform
every Ad of Life writh its proper Graces :
and can ye be content, with all this Good-
breeding, to be thruft down to Hell ? Is
it not pity that you fhould be taught to
pay all your Honours to Men, and prac-
tife none to the Living God ? Have you
not read thofe Duties in Connection ? 1
Pet. ii. 17. Honour all Men, love the Brother-
hood, fear God, and honour the King. And
why will you divide what God has joined,
and give every one their due, befides God
your Maker ? How dare you treat the
Creatures with Decency and Ceremony,
and treat God the Creator with Negi<

lalute

240 A Hofeful Touth Serm,VIIL

falute ^11 Men with their proper Titles of
Diftinftion, and not learn how to addrefs
God in Prayer ? pay due Vifits to all your
Acquaintance, and yet fcarce ever make a
Vifit to the Mercy-Seat, or bow your
Knees before the Majefty of Heaven ?

I pity thofe who have all the Arts of
Complaifance in perfection, and praitife
Civility in every Form ; but are very little
acquainted with the Forms of Godlinefs,
and never yet felt any thing of the Life of
Religion, or the Powers of the World to
come. How mournful a light is it to be-
hold a well-accomplifh'd Gentleman, yet a
vile Sinner ! A pretty obliging Youth a-
mong Men, but deaf and obftinate to all
the Calls of God, and the Entreaties of a
dying Saviour ! A Perfon of a free and
ingenuous Deportment, yet in Chains of
Slavery to Corruption and Death ! And
how unfpeakably forrowful will it be at
the Lad-Day, to fee fuch as thefe, the gay,
the affable, the fair-fpoken, and the well-
bred Sinner, in the utmoft Agonies of Hor-
ror and Defpair, mourning a loft God, a
loft Soul, and a loft Heaven !

Let me fpeak once more, and try to pro-
voke you to Jealoufy* Shall the rugged and
clownifh part of Mankind prefs forward
into that Kingdom which ye defpife ? Will
ye be patient to fee fome of the unbred
and unpolifVd fee at the Right-hand of

the

Scr m . VIIL falling fhort of Heaven. 241
the Judge, and yourfelves, with Shame, be
divided to the Left ? How will ye endure
to fee the Honours of Heaven put upon
thofe whom you have fo ofcen defpis'd in
your Hearts upon Earth ? Can you imagine
that that Tribunal will be bribed with fair
Speeches ? or that any thing will be accep-
ted in that Court, befides folid and hearty
Religion ? Suffer this Exhortation then,
and receive this Advice, you that are not
ufed to deny any thing to your Friends,
you that love to oblige thofe who ask any
reafonable Favour at your hands ; nor let
me plead this day in vain.

$dlyy To thofe that have enjoy3 d the Blefpng
of religious Parents, and a pious Education ;
that have been bred up in the Nurture and
Admonition of the Lord, in the Knowledge
and Practice of the Moral Law, and in the
outward Performance of Religion, accor-
ding to the Appointments of the GofpeL
Children, we love you for your Fathers
fakes : we love to look upon you, for you
are the little living Images of our deareft
Friends : we have lov'd to ask you the
younger Queftions that your Parents have
taught you, and to fee the firft Fruits of
their Inftruftion and holy Care ; but we
pity you, from our very Souls, when we
behold you break the Bars of your Educa-
tion, and making hafle to Ruin : or when,
at bell, ye go on and tread the Circle of
M outward

242 M nofejm louurj oerm.viii.

outward Duties, as ye are led by Cuftom
and Form, with a Negled of inward Chri-
{tianity, and hearty Godlinefs.

Did your Parents love God above all
earthly things, and will ye prefer the Love
cf this World above all things heavenly
and divine? Have ye had fuch fhining Ex-
amples of Holinefs brought fo near you to
no purpofe ? Do they pray for you daily ?
Do they daily mourn over you, and hope,
and wifh, and exhort you to take care of
your Souls ? And are you refolved that
their Counfels, their Prayers, and their
Tears, fhall be laid out upon you in vain ?
Is this the Return you make for all their
Care anxi Companion ? They tell you daily
that they can have no greater Joy than to fee
their Children walking in the Truth, and will
you cruelly difappoint their Pleafures, and
bring down their Grey-Hairs with Sorrow
to the Grave ? Perhaps there are fome of
you, who already have parted with your
Parents, and their Spirits are at reft ; and
has neither their Life, nor their Death,
made ferious and lading Impreflions upon
ypu ? Have they entreated you in their
laft dying Moments, by all that is dear and
facred, to make fure of Heaven ? and
will you^abandon thefe Entreaties, and fell
your Souls to the World, and to Death,
for a few perifhing Temptations ? Have*
they laid a folemn Charge upon you, at

their

Serm.VIlL falling port of Heaven. 245
their laft Farewell, to travel in the Paths
of Piety, and meet them on Mount Stan in
the Great Day ? and have you wandred
already from this High-road of Holinefs,
and forgot the Solemnity and the Charge?
Shall your Parents dwell for ever, with
their God, and fhall their Children for
ever dwell in Fire prepared for the Devil,
and his Angels ?

You cannot fin at fo eafy and fo cheap a
rate as others. You muft break through
ilronger Bonds, and do bolder Violence to
your Confidences, before you can indulge
Iniquity, and purfue Wickednefs. Your
Temptations to Sin have been lefs than
others, and your Advantages for Salvation
have been much greater. Our Hearts
bleed within us, to think of your double
Guile, and your aggravated Damnation ;
to think that you fhould not only be fepa-
rated from your Parents, and their God,
for ever, but that your Place cf Torment
fhall be the hotteft alfo, amongfl all your
Companions in Mifery.

What Anguifh, and inward Vexation,
will feize you, when ye (hall refled: how
high ye were railed in outward Privileges,
and how near ye were brought to Hea-
ven ? and how you quitted your Intereft
and your Hopes there, for the Trifles of
this Life, for a bafe Luft, or a foolifh Va-
nity ? What will ye fay, when ye fhall fee
M 2

244 ^ Hopeful Touth Serm.VIIL

many coming from the Eafly and from the
Weft, from Families of Wickednefs, from
the £nds of the Earth, and from the
Borders of Hell, and fit down with your
Fathers in the Kingdom of Heaven ; while
you, the Children of the Kingdom, are cafi
cut into outer Darknefs, there Jhafl be weep-
ing and gnafhing of 'Teeth : Matth. viii.
ii, 12. I prefume thus far, with free-
dom, to addrefs you, if by any Methods /
might provoke to Emulation them which are
of the Flefh of lfraely of the Kindred of
the Saints, and might fave fome of them,
Rem. xi. 14.

Ajhly, To thofe who have taken fome pains
in feeking after Eternal Life, and are flill en-
quiring the way thither. Have a care of
retting in the meer Practice of Moral DuA
ties, or in the outward Profeffion of Christi-
anity : never content yourfelves with the
Righteoufnefs of the Pharifee. Were your
Vertues more glorious than they are, and
your RighteoufnefTes more perfeft, they
could never anfwer for your former Guilt,
before the Throne of a juft and holy God.
*Tis only the Atonement of Chtift, aqd
his all-fufficient Sacrifice, which can (land
vou in ftead there ; and 'tis pity that a
Youth, of fo much Virtue, fhould fall
Ihort of Heaven, and be but ahnoft a Chrifti-
tin. "Tis pity that you fhould.have gainM
fo large. a fliare of Knowledge, and fo ho-
nourable

Serm.VHL foiling fiort of Heaven. 245
nourable a Charadter of Sobriety, and
after all, "want the one thing needful, an
universal Change, and Renovation of your
Hearts, by receiving the Gofpel. Have
you proceeded thus far, and will you not
go on to Perfection ? Take heed that \e
lofe not the things that ye have wrought, hut
that ye receive a full Reward, 2 Ep. John viiL

"Tis pity you fliould enquire the way
to Heaven, and not walk in it, when 'tis
marked out before your feet with fo much
Piainnefs : 'tis pity ye fhould indulge the
Love of this World fivfar, as to fufter it
to forbid you the Purfuit of a better ; or
at beft, when ye receive Inftruttions about
your Souls, you let the Affairs of this
Life overwhelm and bury that good Seed,
and it never grows up to Pradice. What
would you fay to the Folly of a Man who
has a long and hazardous Journey to make,
to take Pofleflion of a large Eftate, and
once a week he comes to enquire the way,
and hears a fair Defcription of all the
Road, perhaps he mourns his long Keg-
led, and refolves upon the Journey : but
the next fix days are filled up with a
thoufand Impertinences , and when the
feventh returns, he has not taken one flep
forward in the way ?

Believe me, Sirs, 'tis not an eafy thing

to be faved : L-zinefs, and meer Enquiries,

will never effect your Happinefs, nor fe-

M 3 cure

24& A Hopeful Touth Serm.VIII.

cure your Souls from Perdition ; and all
the pains ycu have already taken will be
loft; if you give over the Purfuit. Let
me call feme of you this day to remember
your former Labours, the Prayers and the
Tears that you have poured out in fecret
before God : remember your Days of
Darknefs, and your Nights of Terror,
the Groans of Conscience, and the inward
Agonies you felt, when you were firft
awakened to behold your Guilt and Dan-
ger : remember thefe Hours, and thefe
Sorrows ; and love and pity your own
Souls fo far, as to purfue the Work, and
let not all your Pains be loft : Have ye fuf-
fered fo many things in vain, if it be yet in
vain ? Gal. in. 4. Ye have wreftled with
feme Sins, and have in part got the matte-
ry over them ', and fhall a darling Lufl:
overcome you at laft, and flay your Souls
with Eternal Death ? Ye have refifted the
Tempter in fome of his Aflaults, and put
the Powers of Hell to flight ; will you give
up yourfelves at laft to be led in Triumph
by Satan, and become his everlafting Slaves ?
Methinks you look fo amiable in thofe
Vi&ories ye have already obtained, that I
would fain have you prefs onward through
the Field of Battle, fulfil the Warfare, and
receive the Crown.

The Minifters of the Gofpel look upon
you with Concern and Pity : we love you,

becaufc

Serm.VIlI. fallmgfort of Heaven. 247
becaufe you have proceeded thus far in Re-
ligion ; but ye fhall not be the Beloved of
God, if ye flop here, or go back again to
Sin and Folly. We had a hopeful Profpect of
you once, and laid to our Lord in Prayer,
<c Surely thefe fhall be one day the Iuhabi-
<c tants, and the Supports of thine Houfe ;
" thefe young Plants ihail one day be fruit-
<c ful Trees in thy Vineyard ; they fhall hp
" Pillars in thy holy Temple/3 But alas;
there is a Death upon our Hopes, there is a
Darknefsand a Lethargy upon your Souls :
we look upon you in all thefe your Endow-
ments, we mourn over you with Compaf-
fion, and with Zeal we exprefs our Grief
and our Love : Awake, ye young Sinners,
who have deferv'd our Love ; awake, that
ye fleep not to everlafting Death.

<ihly. To thefe that are rich in this IVuld,
and are fnmiftfd with the former good Quali-
ties too. I am well aflured, while I addrefs
mjfelf to this Aflembly, I fpeak to many
Perfons of this Character * Ye are wealthy
and condefcending, like the Young-Man in
my Text : ye are often uncover'd, and ye
pay Reverence to the Minifters of the
Gofpel, as he did: ye give us Honours and
Civilities beyond our Merit or Wifh : ye
come and £$k of us the fame Queftion,
Wl:at fjbaU vje do to inherit Eternal Life ?

* Tbistyifionrfe was deliver d at Tunbridge-Well**

M 4 And

p&q A Hopeful Touth Serm.VIIL

And we tell you from the Word of God,
Love not the World, nor the things cf the World,
for where the Love of the World i% the Love cf
the Father is not. If Riches increafe, fet not
your Heart upon'them. Mortify your AjfeBions
that are upon the Earthy and deny yourfelves,
take up your Crofs, and fallow Chrift : become
his Difciples without referve, in Faith, and
Love, and univerfal Holinefs. While we
propofe thefe Paths to Eternal Happinefs,.
ihall it be faid concerning you, They went
away forrowjul, having great Pojfeffions ?

Your condefcending and affable Deport-
ment, looks brighter by all the rich Luftre
of your Habits ; and the bigger your Cir-
cumftances are, the more lovely is your
humble Attention to the Minifters of Chrift,
and your Readinefs to hear our Words is
the more commendable: but will ye be
Hearers only, and never pra&ife ? The
time is coming, and the Hour makes hade
upon you, when ye Ihall ftand upon the
Borders of the Grave, and look into that
World of Spirits, where all the Honours
and Diftinctions of this World are known
no more. Ye fliall be ftript of thofe Va-
nities which ye lov'd above God and Hea-
ven. Think how meatt and defpicable a
figure your Souls will make amongft fallen
Angels, if the Love of this World, and
Negleft of God, fhould bring you into
that dreadful Company. What gay and

{welling

Serm.VIIX. falling fhort of Heaven. 249
fwelling Figures foever you have made on
Earth, you will make bur a poor and
wretched one in that World, if ye are found
deflitute of the Riches of Grace ; and 'twill
be a mournful Infcription written on your
Tomb, This rich Alan died, and he lift up
his Eyes in Hell; Luke xvi. 23. But, Be-
loved, we hope better things of you, iho we
thus (peak, ar\d things that accompany Salva-
tion : Heb. vi. 9.

Thus I have finiihed the fir ft general Ex-
hortation, to thofe who have any valuable
Qualities attending them, but through the
Love of this World are tempted to negledx
Heaven.

The Second Exhortation is addrefs'd to
thofe who are weaned, in fome good degree, from
this World, and have T^reafures in Heaven, but
are defective in thofe good Qualities which ?night
render them amiable upon Earth. I confefs I
have no direct Commiffiqn from my Text:
to addrefs you here: But I'm unwilling
and afhamed that a rich Young-Man fhould i
goto Hell with lome more lovely Appea-
rances upon him than you have, who are in
the way to Heaven.

You have chofen God for your eternal
Portion, and your higheft Hope ; you have
chofen his Son Jefus for your only Media-
tor, and your Way to the Father { you have
chofen the Worfhip and the Ordinances of
God as your dcareft Delight ; ye are the
M j fen

250 'J Hopeful Tooth Serm.VIII

chofen Objefts of the Love of God, and
his Grace has inclined you to love him a-
bove all things. Methinks I would not
have any Blot caft upon fo many Excel-
lencies. Be ye advifed therefore to feek
after that agreeable Temper and Condud,
which may make you beloved of Men too ;
that the wifeft and bed of Men may chufe
you for an Honour to their Acquaintance
and Company. This will render your Pro-
feffion more honourable, and* make Reli-
gion itfelf look more lovely in the fight of
the World.

What a foul Blemifh Vis to our Chriftia-

nity, when we ftiall hear it faid, " Here's

C€ a Man, who profetfes the Gofpel of

ec Grace, but he does not praftife the De-

u cencies that the Light of Nature would

<c teach him. He tells us, that he be-

<c longs to Heaven : but he has fo little of

c Humanity in his Deportment, that he is

c< hardly fit 'Company for any upon Earth.

*' Shall it be faid of any cf^you, Here's a

" Man that pretends to the Love of God,

x but he.js morofe in his Difpofition, rude

cc in his Behaviour, and makes a very un-

c lovely Figure amongft Men ? Let him

c fill what Station he will in the Church,

<c he bears but adifagreeable Chara&er in

c the Houfe, and dilgraces the Family or

f the City where he dwells. What bur

*c fecret Virtues or Graces are, we know

/

Ser m .VIII. falling fhort of Heaven. 2 fi
" not, for they fliine all inward; he keeps
" all his Goodnefs to himfelf, and never
" fuflfers his Light to fhine out amongft his
" Neighbours."

Can I bear that it fhould be faid con-
cerning me, " He feems indeed to have
" lomething of the Love of God in him,
" but he is fo rough in his natural Tem-
Ci per, and fo uncorrected in his Manners,
" that fcarce any Man loves him ? He may •
" bend his Knees to God in Prayer, but he
has not common Civility towards Men.
His Morality and Honefty appear not
upon him with Honour : his Virtue does
not feem to fit well about him, and his
Religion is drefs'd in a very unpleafing
u Form." Is this the way to give Repu-
tation to the Gofpel ? Is this to adorn the-
Dotlrine of God our Saviour in all things ?
Tit. ii. 10. When we become Chriftians,
we put away Bhtenieft, and Wrath, awl
Clamour , and Evil-fpeaking, and FilthineJ},
and fcurri Ions Jefis ; Eph. iv. 31. & v. 4.
We are commanded to fpeak Evil of ho ^
Man, to be no Brawlers ; but to be gentle,
and fhew Meeknef to all, Tit. in. -2. to prefer \
one another in Honour ; to blefs and curfe not ;
to rejoice with them that rejoice, a:;A to iveep
with them that weep ; to ccnjejlend to Mm ef
kw Eftatc, and, if 'poffibfe, to live f
with all Men . Rom. kii*

2$2 A Hopefiil Youth Serm.VIII.

Are there any Souls here of this un%
pleafing Charader and Carriage ? Did you
ever read thefe Words in your Bibles ? Do
ye think thefe are the Commands of Chrift,
or no? You profefs to love him ^bove all,
but what care have you taken to obey thefe
Precepts of his ? Or do you think the fub"
lime Practices of Faith and Adoration will
make thefe lower Duties needlefs ? Have
ye found the Sweetnefs of being at peace
with God, and tafted of the Pleafures of
his Love ; and can ye difregard all the Prac-
tices and the Pleafures of Love and Peace
among Men ?

We are not required indeed to fell Truth
for Peace, nor ftrict Godlinefs for the
Forms of Civility. There 's no need that
we fhould conform ourfehes to any of
the finful Practices of this World, in order
to fulfil the Law of Love. But wherefo-
ever the Cuftoms of the Place, where we
dwell, are confident with the drift and
holy Rules of Chrifl, we fhould pra&ife
them fo far, as to render ourfelves agree-
able to thofe with whom we converfe, that
we n ay fnlne in the World as the Honours
of C and that Unbelievers may be v^on

by cur Cower] aiion, to come and hear our
Gofpel, to learn the fame Faith, and em-
brace the fame Hope : Not only the things
that are true, and benefit and jufly and pure,
but the things that are lovely in the light of

* M en,

Serm.VlII. falling fiort: of 'Heaven. 255
Men, and things that are of good Report, muft
be the Sub je&s of our Meditation, our
Learning, and Pra&ice ; Phil. iv. 8. St.Paul,
that great Apoftle, did not think thefe
things unworthy of his Care : he enjoins
them upon the primitive Chriftians from his
own Example, and promifes them the Pre-
fence of the God of Peace. Thefe are the
things that I have taught you, faith he,
thefe ye have heard and feen in me ; conform
your Manners to thefe Rules, and the God of
Peace fl)all be with you, ver. 9.

Believe me, Friends, the natural Habit of
Chriftianity is all Decency and Lovelinefs :
we put the Religion of our Saviour into a
Difguile, and make it look unlike itfelf, if
our Temper be four and fretful, if our
Carriage be coarfe and rude, and our Speech
favour of Roughnefs and Wrath. A Jew
might make a better Apology for a harfh
and fevere Deportment, than a Gbriftian can
do; he might piuc op a morofe Air with
better ce*Qjtef>aftce, aixj pleacj the DIfpen-
fation he was u.:der, the Bondage of the
Law, and the Terrors of Mount Sinai; but
we, under the Gofpel, are free-born, GaL
iv. 26, 3 1 and our Carriage fhould be inge-
nuous in ail refpefts. John the Baptift, in
his Garment of Hair, may be indulged in a
Roughnefs of Speech ; he was but a Fore-
runner of the Gofpel, and can hardly be
called a Chriftian : but the Followers of the

Lamb

254 A Hopeful Touth Serm.VIIL

Lamb fhould have a mild Afpeft, a pleafing
Manner, that every one who beholds us,
may love us too ; that the Son of God, if he
were here upon Earth, might look upon us,
and love us in both his Natures, with a Di-
vine and Human Love.

Thirdly, The laft Addrefs I would make
to thofe who are furnifh'd with every good Qua-
lity, and every divine Grace, who are beloved by
God and Men. Such a one was our Lord
JefusChrift in the days of his Fleftt : he, from
his very Childhood, greiv in Wifdom and in
Stature^ and in favour with God and Man,
Luke ii. 52. He had further Difcoveries of
Divine Love made to him daily ; and as his
Acquaintance increafed in his younger Years,
fo did his Friends too, till his Divine Com-
million made it necefl'ary for him to oppofe
the Corruptions of his Country, and reform
a wicked Age, and thus expofe himfelf to
the Anger of a Nation that would not be
reformed. There was fomething lovely in
his Human Nature beyond the common
Appearance of Mankind ; for his Body was
a Temple, in which the Godhead dwelt in
a peculiar and tranfcendent manner, and his
Soul was intimately united to Divinity. I
cannot but think, that, in a literal Senfe,
he was fairer than the Children of Men^ and
that there was Grace on his Lips, and a na-
tural Sweetnefs in his Language. Pfal. xlv. 2.
If the Jews beheld no Comelinefs in him, if Ms

Vifage

Serm.VIII. falling fiort of 'Heaven. 2$$

Vifage was marr'd more than the Sons of Meny
'twas becaufe he was a Man of uncommon
Sorrows, and acquainted with Grief; which
might caft fomething of Heavinefs or Gloom
upon his Countenance, or wear out the
Features of Youth too foon. But furely
our Lord, in the whole Composition of his
Nature, in the Mildnefs of his Deportment,
and in all the Graces of Converfation, wras
the chief eft often thoufands} and altogether love-
ly. How amiable are thofe who are made
like him ?

Such was John the beloved Difciple ; your
may read the Temper of his Soul in his
Epiftles : What a Spirit of Love breathes
in every Line ? What Compaffion and Ten-
dernefs to the Babes in Chrift ? What con^
defcending Affe&ion to the Young-Men,
and hearty Good-will to the Fathers, who
were then his Equals in Age ? With what
obliging Language does he treat the beloved
Gaius, in his third Letter ,* and with how
much Civility, and hearty Kindnefs, does
he addrefs the Eleft Lady and her Children,
in the fecond ? In his younger Years, in-
deed, he feems to have fomething more of
Fire and Vehemence, for which he was fir-
named a Son of T'himder, Markiii. 17. But
our Lord faw fo much Good-Temper in him,
mingled with that Sprightlinefs and Zeal,
that he exprefs'd much pleafure in his Com-
pany, and favour 'd him with peculiar Ho-
nours

*$6 A Hopeful Touth Serm.VIII.

nours and Indearments above the reft. This
is the Difciple who was taken into the holy
Mount with James and Peter, and faw our
Lord glorified before the time ; this is the
Difciple who leaned on his Bofom at the
holy Supper, and was indulged the utmoft
Freedom of Converfation ^vith his Lord, Jcb,
xiii. 23, 24, 25. This is the Man who ob-
tained this glorious Title, The Difciple zobom
Jelus loved; that is, with a diftinguifhing
and particular Love. As God, and as a
Saviour, he loved them all like Saints j but
as Man, he loved St.Jcln like a Friend, Job.
xxi. 20. and when hanging upon the Crofs,
and juft expiring, he committed his Mother
to his Care; a moft precious and convincing
Pledge of fpecial Friendship.

O how happy are the Perfons who moft
nearly refemble this Apoftle, who are thus
privileged, thus divinely bleft ! How infi-
nitely are ye indebted to God your Bene-
fa&or, and your Father, who has endowed
you with fo many valuable Accomplifhments
on Earth, and allures you of the Happinefs
of Heaven ? 'Tis he who has made j ou
fair, or wife ; 'tis he who has given you In-
genuity or Riches, or, perhaps, has favoured
you with all thefe ; and yet has weaned your
Hearts from the Love of this World, and
led you to the Purfuit of Eternal Life : 'tis
he that has caft you in fo refin'u a Mould,
and given you fo fweet a Difpoficion, that

has

Serm.VIII. falling Jhort cf Heaven. 257

inclined you to Sobriety and every Ver-
. has raifed you to Honour and Efieem,
has made you Poffeffors of ail that is de-
firable in this Life, and appointed you a
nobler Inheritance in that which is to c^me.
What Tiunkfulnefs does every Power of
your Natures owe to your God ? that Hea-
ven loc^s down upon you, and loves you,
and the World around you fix their Eyes
upon \ u, and' love you : that G od has
formed you in fo bright a Rjefemblaifce of
his own Son, his Firft-beloveft, and nas or-
dained you Joint-Heirs of Heaven with him>
Rem. viii. 17.

itch hourly againft the Temptations
of 1 ride ; remember the fallen Angels and
their once exalted Station ;■ and have a care
left ye alfo be puft upy and fall int< the Con-
demnation of the Devil. Walk before God
with exa&eft Care, and in deepeft Humility.
Let that Divine Vail be fpread over all your
Honours, that, as you are the faireft Images
of Chrift, ye may be drefs*d like him too ;
for he who is the higheft Son of God in his
Eternal Nature, is alfo the holieft of the
Sons of Men, and the humbled of every
Creature.

Ser-

i *& 3

.^y?^S3K.^^^

y^"5#^ic

jm*BMfWm

Hilj^HgL^T1^^***

^ijB^^p^s^sP^^^

f-^=sS!^^^-i5^\yr

mm

!>>** Rift ^IjjffiBSl

Sermon IX. (I

The Hidden Life of a Chriftian."

Co l. iii. 3.

Te are de/td7 and .your Life is hid with

Chrift '*» God.

The Firft Part.

^^^^'£^4 TH and I(/e are two Words
of a folemn and important
Sound. They carry fo much
of Force and Moment in them,
as muft awaken Mankind to

Attention*; and therefore the Spirit of God
often ufes them as Metaphors, to exprefs
things unfeen and fpiritual, and to defcribe
the State both of Saints and Sinners : fo that
all who are alive on the face of the Earth,
in the Language of Scripture, are faid to be
dead too. but in different Senfes.

Thofc

Serm.IX. The Hidden Life, &c. 2^9

Thofe who are in a State of Nature, and
under the Power of Sin, unpardoned and
unfan&ified, are dead in Trefpnjfes and Sins ;
yet they live the Life of Brutes in the Lufts
of the Flejh, or the Life of Devils in the
Lufts of the Mind, Eph. ii. 1, 2.

Thofe who are recovered from the Fall,
and brought into a State of Grace by the
Gofpel of Cbrift, are faid to be dead alfo ;
that is, they are dead to Sin, Rom. vi. 11.
and they are crucified, and fo dead to the
World, Gal. vi. 14. The Delights of Sin
are hateful to them, fo that they allure them
not to forfake their God ; and the lawful
Enjoyments of Life are fo far taftelefs to the
Saints, in comparifon of the things of Hea-
ven, that they have much lefs Influence, than
once they had, to tempt them away from
God, and from the Pra&ice of Holinefs.

3Tis in this fenfe the Chriftian Colojpans
are faid to be dead in my Text. But they
have another, a new Life, and that of a dif-
ferent kind ; fuch as is mentioned in this
Verfe, and which is hid with Chrift in God:
and \\s this Hidden Life fhall be the chief
Subjeft of my Difcourle.

Thefe latter Words of the Text afford
two plain and eafy Propositions or Doc~
trines.

I. That the Life of a Chriftian is a Hidden
Life.

II. That

2&> ^ The Hidden Life Serm.IX.

II. That it is hid i&ith Chrift in God. Let US
meditate on them in Order.

DoBrine L A Chrifiians Life is a Hidden.
Life.

Here we fhall,
Firfi, Confider what is this Life, which,
is faid to be hidden. And,

Secondly, In what refpe&s it is fo.

Firfi, JVliat is this Life of a Chriftian which
is faid to be hidden ?

Not the animal Life, whereby he eats,
drinks, fleeps, moves, and walks; this is
vifible enough to all about him. Not the
Civil Life, as he ftands in relation to other
Men in the World, whether as a Son, as a
Father, a Mailer, or a Servant, a Trader, a
Labourer, or an Officer in the State : For
all thefe are publick, and feen of Men.

But the hidden Life is that whereby he is
a Chrifiian indeed; his spiritual Life, where-
in he is devoted to God, and lives to the
Purpofes of Heaven and Eternity. And
this is the fame Life, which, in other parts
of Scripture, is called eternal; for the Life
of Grace furviyes the Grave, and is pro-
longed into Glory. The fame Life of Piety
and inward Pleafure, which begins on Earth,
is fulfilled in Heaven ; and it may be called
the Spiritual, or the Eternal Life, according

to

■

Serm.IX. of a Chrifiianl 261

to different refpe&s ; for 'tis the fame conti-
nued Life acting in different Stations or
Places, and running thro Time and Eter-
nity : 1 John v. 11, 12. Eternal Life is in the
Son, and he that hath the Son, hath this Life ;
Vis begun in him, he is already poffeffed of
it in fome degree.

As the Life of the Child is the fame with
that of the full-grown Man ; as the fame vi-
tal Principles and Powers run thro the fe-
veral fucceflive Stages of Infancy, Youth,
and Manhood ; fo the Divine Life of a Saint,
begun on Earth, runs thro this World, thro
Death, and the feparate State of Souls; it
appears in full-grown Perfe&ion, in the final
Heaven, when the whole Saint (hall ftand
compleat in Glory. Thus the fpiritual Life
of a Chriftian is eternal Life begun ; and wer-
tai Life is the fpiritual Life made pefett.

It we would defcribe this Life in fhort,
it may be reprefented thus : *Tis a Lfe of
Faith, Holinefs, and Peace; a Life of Faith, or
Dependance upon God for all tha: we want ;
a Life of Holinefs, rendering back again to
God, in a way of Honour and Service,
whatfoever we receive from him in a way of
Mercy ; and a Life of Peace, in the comfort-
able Senfe of the Favour of God, and our
Acceptance with him thro fefus Chrift. All
thefe begin on Earth, and in this fenfe Faith
itfelf, as well as Peace and Holinefs, fha'l

abide

i6<l The Hidden Life Serm.IX.

abide in Heaven : we fhall for ever be De-
pendants, for ever happy, and for ever holy.

In a State of Nature the Man lived fuch
a finful and carnal Life, that was more pro-
perly called Death ; but when he becomes
a Believer, a true Chriftian, he is new-cre-
ated, 2 Cor. v. 17. new-born, John iii. 3. rai-
ded from the Dead, and quickened to a new
Life, Eph. ii. 1, 5. which is called being rifen
with Chrift, in the Verfes before my Text,
Col iii. 1. And this very Spiritual Life, as1
the effeft of our fymbolical Refurre&ion
with Chrifl, is the Subjed of feveral Verfes
of the 6th chap, to Rom. whence I cannot
but infer the fame to be defigned here,
Quiz*.) That the Chriftian who is dead to Sin, 1
is rifen with Chrift, and alive to Gcd ; as Rom.
vi. 11. All the Life that he lived before,
with all the Show and Bravery of it, with
> all the Buftle and Bufinefs, the Entertain-
ments and Delights of it, was but a meer
Dream, a Fancy, the Picture of Life, a
Shadow and Emptinefs, and but little above
the Brutes that perifh. Now he lives a real,
a fubftantial, a divine Life, a- kin to God
and Angels, and quite of a different nature
from what the Men of this World live.

There is this Difference indeed which
the Scripture makes between the fpiritual
Life and the eternal. 'The fir ft chiefly re-
fpe&s the Operations of the Soul, for the
Life of the Body is not immortal here; the

fecond

Serm.IX. of a Cbriflian* 265

deemer, and gives a loofe to his warmefi:
Affections, in the purfuit of his Almighty
Friend, and his Beft-beloved. While the
Men of this World are vexing their Spirits,
and fretting under prefent Daappointments,
he dwells in a lonefome Corner, mourning
.for his Sins and Follies. And at another
. time, while the Children of Vanity grow
proud in publick, and boaft of their large
Pofleffions and Inheritances, he rejoices in
feeret, in the Hope of Glory, and takes
Divine Delight in the Fore-thought of his
better Inheritance among the Saints : His Ccn~
verfation is in Heaven ; Phil. iii. ult.

I might run through all the Exercifes of
the fanttify'd Affeftions^ and the various
Parts of Divine IVirfhip, and of the Ccn-
duEl of a Saint among the Children of
Men. With what humble Fear does he en-
tertain the mention of the Name of God ?
With what deep Self-abafement, and in-
ward Adoration ? At the prefence of Sin,
how is his Anger ftirred? and his holy
Watchfulnefs, when Temptations appear ?
How does he labour and wreftle, fight and
ftrive, left he be overcome by the fecret
Enemies of his Soul ? And as his Bitternefs
of Heart is unknown to the World, fo a
Stranger intermeddles not with his Joy, Prov.
xiv. 10. He feeds on the fame Provifion
which his Lord Jefus did on Earth, for 'tis
bis Meat and his Drink to do tie fVtll of his
N Father

166 Tie Hidden Life Serm.IX.

Father which is in Heaven : this is a Feaft to
the Chriftian, which the World knows not of ;
John iv. 32, 34.

lldly, The Springs and Principles of this
Life are hidden and unknown to the World ;
and therefore the World efteems many of
the Actions of a true Chriftian very ftrange
and unaccountable things, (as we fhall fhow
afterward) becaufe they fee not the Springs
of them.

The Word of God, or the Go/pel, with all
the hidden Treasures of it, is the chief Inftru-
rnent, or Means, whereby this Divine Life
is wrought and fupported in the Soul.
The true Chriftian beholds the Purity of
God in the Precepts ; he reads Grace, Hea-
ven, and Glory, in the Promifes ; he fees
the Words of the Bible in a Divine Light,
and feeds fweetly en the hidden Bleffings
of Scripture, deriving Life, and Nourifh-
ment, and Joy from it ; whereas the carnal
World, go not far beyond the Letters and
Syllables. The Gofpel, which is all Light
and Glory to a Saint, is hidden to them that
are loft, 2 Cor. iv. 3.

This fame Gofpel is written in the Heart
of a Chriftian, and is the Principle of his
Life there. This is immortal and incor-
ruptible, the Seed of the Word abiding in
the Heart ; the Image of the Eternal God
drawn out in fuch Chara&ers as our Na-
ture can bear : for tire written Word is a

^Tranfcript

Serm.IX. of a Chrifaan. 267

Tranfcript of God's Holinefs : and when
Ws inwrought into all the Powers of a
believing Soul, it becomes a vital Principle
within him for ever. A Believer is, as it
were, caft in the very Mould of the Gof-
pel ; fo the Word fignifies, Rom. vi. 17.
This is the Word hidden in the Heart, that
fecures the Saint from Sin, Pfal. cxix. 11.

The Motives and Springs that awaken a
Chriftian to keep up, and maintain this
fpiritual Life, are things hidden from the
eyes of the World ; Things eternal and invi~
jible, 2 Cor. iv. ver. ult. While we look not at
the things that are feen, that are temporal ; but
at the things that are unfeen, and eternal ;
we then count the Joys or Sorrows of this
World, things of little importance : then
we live like Chriftians, and the Life of our
Lord Jefus is manifefied, or copied out, in
our Lives, as ver. 10, 11.

The Habits of Grace and Holinefs in the
Heart of Believers, whence all the Aftions
of the fpiritual Life proceed, are fecret and
hidden. Who knows how they were
wrought at firft ? how this heavenly
Breath, this divine Life was infufed, which
changed a dead Sinner into a living Saint?
Our Saviour himfelf compares this Work cf
the Spirit to the Wind, John iii. 8. We hear
the Sound, we feel and fee the Efieds of it,
hut we know not whence it comes, nor whither it
goes : fo is every one that is born cf the Spirit.
N 2 Who

268 Tfje Hidden Lift Serm.IX.

Who can defcribe thofe fecret and almighty
Influences of the Biefled Spirit on the Mmd
and Will of Man, which work with fuch a
fovereign, and yet fuch a gentle and con-
natural Agency, that the Believer himfelf
hardly knows it, but by the gracious
Effects of it, and the blefled Alterations
wrought in his Soul ?

'Tis this glorious Agent, this Creator,
this blejfed Spirit of God, who is the uncrea-
ted Principle of this Life. The Spirit, as
proceeding from our Lord jfefus Chrifl, be-
gun this Life at firft in the Soul ; and the
fame glorious unfeen Power carries it on
through all Difficulties and Oppofitions,
and will fulfil it in Glory.

I mull add alfo, that Cbrifi himfelf, who
is faid to be our Life in the Verfe following
my Text, is at prefent hidden from us;
he dwells iti the unfeen World, and the Hea-
vens muft receive him till the Refiitution of all
things ; Afts iii. 21.

Chrifl Jefus is the Bread from Heaven,
John vi. 32, 33. by which the Believer is
nourifhed : he is the hidden Manna, the
divine Food of Souls ; 'tis upon him the
Chriftian lives daily and hourly : 'tis upon
the Blood of the Lamb, which is carried up
to the Mercy-Seat, that the Believer lives
for Pardon and Peace with God : 'tis upon
the Righteoufnefs of his Lord and Head,
.that he .lives for his everlafting Acceptance

before

Serm.IX of a ChrifBatu 269

before the Throne: 'tis upon the Grace
and Strength of Cbrift, that he refts and
depends all the day, when he is called*
forth to encounter the boldefl Temptations,,
to fulfil the moft difficult Duties, or to fuf-
tain the heavieft Scrokes of a painful Pro-
vidence. " Surely 9 faith the Saint, in the
u Lord ahne have LRighteoufaefs and Strength ,^
" Ifa xlv. 24. In the Lora my Saviour, .
' whom the IVfhrld jees not 5 but I fee bin*
<c by the Eye of Faith/'

I fhall enlarge farther on this Subject
under the feeond Doflrine.

Thus, whether we conlider the fpiritmit
Acts and Exercifes of this -Chriftian Life, or
the Springs and Principles of it, ftill we fhall
find it has juft reafon to be called a fecut,
or a hidden Life.

Before I proceed, I fhall lay down thefe
two Cautions.

ift Caution, Though it is a hiHden Life,
yet I intreat my Chriftian Friends, that
they would not fuffer it to be fuch a Secret^ as
to he unknown to themfefoes. God has or-
dained it to be hidden, not that it might
always be unknown to you, but that you
might fearch after it with Diligence > and
that when you find yourfelves poflefTed of
it, you might rejoice- in the Evidences of
your Life, and his Love. Be not fatisfied.
then, O ye ProfefTors of the Gofpei ! until
you have fearched and found this Divine
N 3 Life

2jo The Hidden Life Serm.IX.

Life within you. What a poor Life muffc
that Chriftian live, who goes from day to
day, and from year to year, and ftill com-
plains, I know not whether I am alive or no ?

Labour, therefore, after Self-acquain-
tance, fince God has been pleafed, in his
Word, to furnifh us with fufficient means
to find out our Eftate : i John v. 17. Thefe
things write I unto you, fays the Apoflle, that
ye may believe en the Name of the Son of Gody
and that ye may know that ye believe. *Tis
a Di (honour to the Gofpel of Chrift, to
abide always in Darknefs and Doubtings,
and to reft contented in fo uncomfortable
a Frame. We are told, in Revel, li. 17.
that thofe whofe Life is fupported by this
hidden Manna, have alfo a White Stone given
them, with a new Name in it, which no Man
hiews, five he that receives it : that is, they
have Divine Abfolution and Pardon of
their Sins, which was reprefented hereto-
fore, in fome Courts of Judicature, by the
Gift of a Wh'te Stone ; but furely, if my
own Name were written in it, I would
ufe my utmoft Endeavours to read the In-
fcription myfelf, though it may be a Secret
to the reft of Mankind : then my God and
Saviour fhall have the Honour of his par-
doning Love, and then my Soul fhall enjoy
the Confolation.

id Caution. Though it be a hidden Life
in the £acred Operations and the Springs of

it,

Serm.lX. of a Chriftiam 271

it, Yet the World ought to fee the bleffzd Effects
of it. We muft hold forth to Men the Wvrd
ej L//*,Phil. ii. 16. Let the World fee that
we live to God, and that by the fecret
Power of his Word in the Gofpel.

The Chriftian Life is no fantaftick and
vifionary Matter, that confifts in warm
Imaginations, and Pretences to inward
Light and Rapture : 'tis a real Change of
Heart and Practice, from Sin to Holinefs,
and a Turn of Soul from Earth toward
Heaven. It has been dreft up, indeed, Lke
Enthufiajlkk FoJery, by the impious Wits of
Men, and painted for a Subjeft of Ridi-
cule and Reproach. Thus the Saints and
holy Martyrs have been clad in a Ftol\-
Cuat, or a Bear's-Skin, but they are ft ill
Men, and wife Men too \ they have been
drefl up like Devils, but they are ftill the
Sons of God. So fecret Piety has folid Rea-
fon and Scripture ftiil on its fide, whatso-
ever filly Scandals have been cad upon it;
there is no juft caufe, therefore, to be
afhamed of profeiTIng it. There is nothing
in all the Chriftian Life, that a Man needs
to blufh at. We have renounced the hidden
things of Diflwiefty, Knavery, and Unclean-
nefs, when we began to be Chriftians,
2 Cor. iv. 2. 'Tis our Glory that we are alive
to God, and we fhould be afhamed of no-
thing that either exercifes or maintains this
Life. None of the Duties of Worfhip,
N 4. none

272 Tt?e Hidden Life SerraJX*

none of the Pra&ices of Godlinefs, that
render Religion honourable among Men,
and make God our Saviour appear glorious
In the World, jfhould be negle&ed by us,
whenever we are called to praftife or pro-
feft them.

The Effetis of this hidden Life ifeould
not all be fecret, tho the Springs of it are
io : for Chriftians are commanded to make
their Light ftoine before Mcny that ethers may
glorify their Father which is in Heaven, Matth.
v. 14, 15, i(5. The Lights of the World mud
not place themfelves under a Bufhel, and be
contented to fhine there ufelefs and alone :
we muft give Honour to God in Publick.
And tho we are commanded to pra&ife
fuch Secrecy and Self-denial in our Deeds
of Charity, as may fecure us from all
Oftentation and Pride, yet we muft fome-
times make it appear too, that we do good
to Men, that Chriftianity may have the
Glory of it. We muft feed the Hungry,
we muft clothe the Naked, we muft love
all Men, even our Enemies, and difcover
to the World that we are Chriftians, by
noble and fublime Praftices of every Ver-
tue and every Duty, as far as *cis poflible,
even by the beft Works, to difcover in-
ward Religion.

I proceed now to draw fome Inferences
from the hidden Nature of the Spiritual Life.

And

Serm.IX. of a Chrifiian* v}i

And my firft Inference would teach you
not to refi fatisfied i^ith any Externals ; for
they who put forth no other ASis of Life, but
•what the World fees, are no true Chriftians.
We eat, we drink, and deep ; that is
the Life of Nature ; we buy and fell, we la-
bour and converfe ; that's the Civil Life :
we trifle, vifit, tattle, flutter, and rove
among a hundred Impertinencies, without
any formed or fettled Defiga what we live
for ; that is the Idle Life : and 'tis the
kindeft Name that I can beftow upon it.
We learn our Creed, we go to Churchy
we fay our Prayers, and read Chapters or
Sermons ; thefe are the outward Forms of
the Religious Life. And, is this ail ? Have
we no daily fecret Exercifes of Soul in
Retirement and Converfe with God ? No
Time fpent with our own Hearts ? Are
we never bufied, in fome hidden Corner^
about the Affairs of Eternity^?- Are-there
no Seafons allotted for Prayer, for Medita-
tion, for Reading iu fecret, and Self-Enqui-
ries? Nothing to do with God. alone in a
w hole Day together ? Surely this can never
be the Life of a*Chriftian.

Remember, O Man, there is nothing of.
all* the Labours or Services, the Atts ol
Zeal or Devotion, that thou .canii pra&ife
ki PuhLicky but a fubrle Hypocrite may io
neatly imitate the fame, that, 'twill be hard
ta difcover.the difierence. There

N thing

2 74 the Hidden Life Serm.IX,

thing of all thefe outward Forms, therefore,
that can fafely and infallibly diftinguifh
thee from a Hypocrite, and falfe Profeffor >
for the fame A&ions may proceed from
inward Motions and Principles widely dif-
ferent. If you would obtain any Evidence
that you are a Chriflian indeed, you muft
make it appear to your own Conscience by
the Exercifes of the hidden Life, and the
fecret Tranfaftions between God and your
SouL He was not a jfew, of old, who was
cne outwardly in the Letter only ; nor is he a
€hriftian> who has meer outward Forms r
but a Jew, or a Chriflian, in the fight of
God, is fuch a one as hath the Religion m
his Hearty and in Spirit, whofe Praife is not
if Men, but of God, Rom. ii. 29.

Ila Inference. 'the Life of a Saint is ct
Matter of Wonder to the finful World ; for
they know not what he limes upon. The Sons
of Ambition follow after Grandeur and
Power; the Animals of Pleafure purfue all
the Luxuries of Senfe: the Mifer hunts
after Money, and is ever digging for Gold.
"Tis vifible enough what thefe Men live
upon.. But the Chriflian, who lives in the
Power and Glory of the Divine Life, feeks
after none of thefe, any farther than as
Duty leads him, and the Supports and
Conveniences of Life are needful, ia the
rrefent State of his Habitation in the

The

Ser m .IX. of at wtjuan. 27 $

The Sinner wonders what ^tis-the Saint
aims at, while he neglefts the tempting
Idols that himfelf adores, and defpifes the
gilded Vanities of a Court, and abhors the
guilty Scenes of a voluptuous Life. Cbrifi
and his Children are, and will be, Signs and
Wanders to the Age they live in, If a* viii. 18,
compared with Hub. ii. 13.

The Men of this World wonder what a .
Chriftian can have to fay to God in fo many
retiring Hours as he appoints for that end;
what ftrange Bufinefs he can employ himfelf
in ; how he can lay out fo much time in Af-
fairs which the Carnal Mind has no notion \
of. On the other hand, the Saint, when he
is in a lively Frame, thinks that all the In-
tervals of his Civil Life, and all the vacant
Seafons that he can find between the necef—
fary Duties of his worldly Station, are all
little enough to tranfaft Affairs of fuch aw-
ful Importance as he has to do with God,,
and little enough to enjoy thofe fecret Plea-
fures of Religion, which the Stranger is un-
acquainted with. The Children of God
fray to their heavenly Father in fecret, and
they feel unknown Refrefhment and Delight
in it \ and they are well aflured, that their
Father who feet h in fecret, will hereafter reward-
them openly, Matth. vi. 6.

3Tis no wonder that the profane World i
reproaches true Chriftians as dull lifelefs
Creatures, Animals that have neither Soul.
nor Spirit in them, becaufe they do not fe«

tbc

27^ The Hidden Life Serm.IX-

them run to the fame Excefs in things of
the lover Life. Alas I they know not that
the Life of a.Chriftian is on high ; they fee
it not, for \is hidden. ; and therefore they
wonder we are not bufily engaged it* the
iame Pra&ices and Purfuits as they are,
1 Pet. iv. 4. 'they think it firange that we run not
to the fame Excejfes of Riot.. The World fees
nothing of our inward Labour and. Strife- a—
gainftFlefh and Self, our facred Gonteft for
the Prize of Glory.: they know nothing of
our earneii Enquiries afcer an abfent God,
and a hidden Saviour; and leaft of all do <
they know the holy Joys, and retired Plea-
fures of a Chriftian, becaufe thefe are things
which . are feldom communicated to others :
and therefore the World grows bold to call
Religion a melancholy thing, and the Chriftian
ameer Mope. But the Soul who lives above,
who lives within fight of the World of In-
vifibles, can defpife the Reproach of Sinners.
UI^ Inference. See the Reafon why Chri-
Jlians have notjheir Paffions fo much engaged in
th& things of this Life y as other Men. have , be-
caufe their chief Concern. is about their bet-
ter. Life$ which is hiddea and unfeen. They
can look upon fine Equipages, gay Clothes,
and rich Appearances in the World, without
Envy : they, can furvey large Eftates, and.
fue many Thoufands gotten in hafte by
thofet that refolve to be rich, and yet not
Let loofe one covetous Wi£h upon them :

the^

Serm.IX. cf a Chriftiani 277

they have a God whom they worfhip in
fecret, and they truft his Blefling to make
them fufficiently rich in the way of Diligence
in their Stations : they hope they (hall have
Bleffings mingled with rheir mean Eftate,
and no Sorrows added to their Wealth.

They can find rhemfelves exalted by
Providence to high Stations in the World,
and not be puffed up in Countenance, nor
fwell at Heart. If they are but watchful
to keep their Divine Life vigorous, they
will diftinguifh. themfelves as Chriftians, e-
ven in Scarlet and Gold, and that by a glo-
rious Humility. They know that all their
-Advancements on Earth are but mean and
defpicable things, in comparifon of their
higheft Hopes, and their promifed Crown -
in Heaven. They can meet threatning
Dangers, Difeafes, and Deaths, without
thofe Terrors that overwhelm the carnal
Sinner : for their better Life fhall never die,
They can fuflain Lofles, and fink in the
World, when it comes- by the meer Provi-
dence o( God, without their own culpable
Folly, and' bear it with a humble Refigna-
tion of Spirit, and with much inward Se-
renity and Peace ; for the things which they
have loft were not their Life ; all thefe were
viiible, but their Life is hidden : Phil. iv. 12,
/ know hew to be abafedy and how to be exalted ;
I know how to aboundy and tofuffer want ; J can
do all thefe things through Chri/l ftrengthening nx ;

Chnft,.

278 The Hidden Life Ser m .IX.

Chrift, who is the Principle of my inward
Life.

O ! that the Chriftians of our day had
more of this fublime Condud, more of
thefe nobI£ Evidences of the Life of Chri-
flianity !

IVth Inference. How vain and needhfs a
thing is it for a Chriftian to affett Popular ityy
and to fet up for Show in this World I How
vain is it for him to be impatient to appear
and fhine among Men, for he has Honours
and Treafures, Joys and Glories, that are
incomparably greater, and yet a Secret to
the World. A Chriftian's true Life is hid-
den, and he fhould not be too fond of pub-
lick and gay Appearances.

The Apoflle Peter gives Advice how the
Chriftian Women fhould behave themfelves,
not as the reft of the World do, who fet
themfelves forth to publick Show, with ma-
ny Ornaments cf Gold and Pearl; but the Be-
liever fhould adorn herfelf with Modefty, and
with every Grace, in the hidden Man oj the
Heart, 1 Pet. iii. 4.

How unreafonable is it for us who pro-
fefs the Chriftian Life to be caft down, if
we are confined to an obfcure Station in
the World ! Was not the Lord of Glory,
when he came down on Earth to give us a
Pattern of the Spiritual Life, content to be
obfcure for thirty Years together > Was he
not unknown to Men, but as a common

Car-

Serm.IX. of a Chrifiian. 279

Carpenter, or a poor Carpenter's Son ? And
in thofe four Years of Appearance which he
made as a Preacher, how mean, how con-
temptible were the Circumftances of Life
which he chofe 1 And fhall we be impa-
tient and fretful under the fame humbled
Eftate ? Do we diflike fo Divine a Prece-
dent ? Muft we, like Mufhrooms of the
Earth, be exalted, and grow fond of making
a publick Figure, when the King of Heaven
was fo poor and lowly ? We lofe publick
Honour and Applaufe indeed, but perhaps
our hidden Life thrives the better for it,
when we refill the Charms of Grandeur.

Befides, this is not a Chriftian's time for
appearing, whilft Chrifi himfelf is abfent and
tmfeen. The Believer's Shining-time is not
yet come : but the Marriage-day of the Lamb
is haftening, and the Bride is making berfelf
ready. The general Refurredion is our great
Shining-day : When Chrifi, who is cur Life,
/hall appear, then fhall we alfo appear with him
in Glory, and the Chriftian is content to
ftay for his Robes of Light, and his pub-
lick Honours, till the Dawn of that glorious
Morning.

Nor fhould we dare to be cenforious of
tho(e who make a poor Figure, and but
mean Appearance in the World ; perhaps
they are fome of Cbrift's Hidden-ones : they
promife but little, and fhow but little, ei-
ther Wit or Parts, Prudence or Power, Skill

or

2fa The Hidden Life Serm.IX*

or Influence ; and perhaps they have but lit-
tle too : but they know God, they trufh m
Ghrift, they live a Divine Life, and have
glorious Communications from Heaven* in
fecret daily ; they make daily Vifits to the
Court of Glory, and are vifited by condes-
cending Grace.

You fee in all thefe Inftances, that Popula-
rity and Show are not at all neceffary for a
Chriftian-.

Vth Inference. How exceeding difficult is it
for thofe who are exalted to great and publick \
Stations in the World, to maintain lively Chri-
ftianity ! They have need of great and un-
common Degrees of Grace to maintain this \
hidden Life. How hardly /hall they that have
Riches enter into the Kingdom of God ! Thefe
are our Saviour's own Words,, Markx. 23,
and he gave this Reafon for it, ver. 24. be-
caufe xtis fo hard for thofe that have Riclyes^
not to trufl in them, not to live entirely UP911
thern^ and make them their very Life.

How hard is it for Men in high Pofls of
Honour, to take due care that their Gra-
ces thrive, while they are all day engaged,
either in the Fatigues of Office, in State
and Pomp of their own; or in everlafting
Attendances on the Will of fome Superior ;
fo that they have few Moments in a day,
wherein they are capable of retiring, and
holding any Converfe with ihemfelves or .
with Heavea .

BUS;

Serm.IX. * of a Cor l flan. 2 8 1

But O ! how pleafant is it to fuch as are
advanced in the Providence of God, and
have a value for their hidden Life, to fteal^
an Hour of Retirement from the Burden of
their publick Cares! How fweet is the
Recovery of a few Minutes, and how well
fil\yd up with active Devotion ! The fecret
Life of a Chriftian grows much in the Clo-
iet, and without a Retreat from the World
it cannot grow. Abandon the fecret Cham-
ber, and the Spiritual Life will decay :
doubtlefs many of you can witnefs that you
have found it fo ; and your own mournful
Experience echoes to the Words of our Mi*
niftry in this Point.

There was an antient Philofopher, who,
when he had loft his Riches in a Storm at
Sea, gave Thanks to Providence, under a
Heathen Name ; 1 thank thee, Fortune that
haft now forced me to retire, and to live within
my Cloke ; that is, upon the Supports of Pbik-
fophy, in meaner Circumftances of Life.
How much more fhould the Chriftian be
pleafed with a private Station, who has the
Supports of the Gofpel to live upc5n, and to
fweeten his Retirements !

How cautious fliould Chriftians be, there-
fore, of the Management of all the Publick
Affairs of their Civil Life, left they do any
thing that fhould hurt their Secret or Reli-
gious Life ! We fhould be ftill enquiring*
" Will fuch fort of Company to which I

? ara

232 The Hidden Life Serm.IX.

c am now invited ; fuch a gainful Trade

which I am ready to engage in ; fuch a

Courfe of Life which now lies before me ;
" tempt me to negleft my fecret Converfe

with God ? Does it begin to alienate
iC my Heart from Heaven, and Things un-
c feen ? then let me fufpeft and fear it."
Be afraid, Chriftians, of what grieves the
Blefied Spirit of Chrift, who is the Princi-
ple of your Life, and may provoke him to
retire from you. Be diligent in fuch En-
quiries, be very watchful and jealous of
every thing that would call your Thoughts
outward, and keep them too long abroad.
Chriftians fhould live much at home, for
their's is a Hidden Life.

VIth Inference. We may fee here Divine
iV'fdom in contriving the Ordinances of the Gof-
pely with fuch Plainnefs, and fuch Simplicity, as
left ferves to promote the hidden Life of a Chri-
flian. Pomp and Ceremony, gilded and
fparkling Ornaments, are ready to call the
Soul abroad, to employ it in the Senfes,
and divert it from that fpiritual Improve-
ment, which the fecret Life of a Chriftian
requires, and which Gofpel-Inftitutions were
defigned for.

You fee in the Heathen World, and you
fee in Pofifh Countries, that the gay Splen-
dors of Worfhip tempt the Hearts of the
Worfhippers to reft in Forms, and to for-
get God : and we may fear that the greateft

part

Serm.IX. of a Chriftian. 28$

pare of the People lay under the fame Dan-
ger, in the Days of Judaifm.

I grant indeed, that where pompous and
glittering Rites of Religion are of fpecial
Divine Appointment, and were defigned
to typify the future Glories of a more fpi-
ritual Church and Worfhip ; there they
might hope for Divine Aids to lead their
Minds onward beyond the Type, to thofe
defigned Glories. But carnal Worfhippers
are the Bulk of any Se& or Profeflion. All
Mankind, by Nature, is ready to take up
with the Forms of Godlinefs, and negleft
the fecret Power. We naturally pay too
much Reverence to fhining Formalities and
empty Shows. Set a Chriftian to read the
mod fpiritual Parts of the Gofpel, on one
Page of the Bible, and let fome Scene of
the Hiftory be finely graven and painted on
the oppofite fide ; his holy Meditations will
be indanger'd by his Eyes ; fair Figures and
Colours attract the Sight, and tempt the
Soul off from refined Devotion.

I cannot think it any advantage to Chri-
ftian Worfhip, to have Churches well ador-
ned by the Statuary and the Painter ,• nor
can gay Altar-pieces improve the Commu-
nion-Service. While gawdy glittering Ima-
ges attrad and entertain the outward Senfe,
the Soul is too much attached to the Animal,
to keep itfelf at a diftance : while the Sight
is regaled and feafted, the Sermon runs to

wafte>

284 The Bidden Life Serm.IX.

wafte, and the hidden Life withers and
ftarves. When the Ear is footh'd with a
Variety of fine Harmony, the Soul is too
often allured away from fpiritual Worfhip,
even though a Divine Song attend the Mu-
fick. Our Saviour therefore, in much Wif-
dom, and in much Mercy, has appointed
bleffed Ordinances for his Church, with
fuch Plainnefs and Simplicity, as may admi-
nifier moft Support and Nourifhment to the
Secret Life.

Thus Lhave finifhed the Remarks on the
hidden Life of a Chriltian, confidered as to
its Spiritual Exercifes in this preient World.

I proceed to confider, In what Refpetis this
Life is hidden, as it is more ufually called £-
ttrnal Life, or to be exercifed and enjoy 'd in
Heaven.

And here we muft confefs, that we are
much at a lo(s to fay any thing more than
the Scripture hath faid before us. Life and
Immortality, indeed, are brought to Light by the
Gofpel ef Chrifi, in far brighter Meafures
than the former Ages and Difpenfations
were acquainted with; 1 Tim. 1. 10. But
ftill, what the Apoftle fays concerning all
the Bleflings of the Gofpel, we may repeat
emphatically concerning Heaven, That E\e
hath not fen, that Ear hath not heard, that it
hath not entred into the Heart of Man to con-
ceive j nor indeed hath God himfelf revealed

but

Serm.IX. of a Chriftian. 28^

but a very fmall part of the things he hath
prepared, in the future World, for them that
love him. It doth not yet appear what we Jhall
be ; the Glory of that State is yet a great
Secret to us : 1 John ni. 2. We know much
better what it is not, than what it is : We
can define it beft by Negatives. Abfence
from the Weaknelfes, Sins, and Sorrows of
this Life, is our beft and largeft Account of
it, whether we fpeak of the fepar ate Heaveny
or the Heaven of the RefurreBion.

The Vail of Flefh and Blood divides us
from the World of Spirits ; we know not the
Manner of their Life in the State of Separa-
tion : we are at an utter lofs as to their Sta-
tions and Refidences ; what relation they
bear to any part of this material Creation ;
whether they dwell in thin airy Vehicles,
and are Inhabitants of fome ftarry World, or
planetary Regions ; or whether they fubiilt
in their pure intellectual Nature, and have
nothing to do with any thing corporeal, till
their Duft be recalled to Life. We are un-
acquainted with the Laws by which they
are governed, and the Methods of their
Converfe: We know little of the BufineiTes
they are employed in, thofe glorious Ser-
vices for their God and their Saviour, in
which they are favour'd with afliftant An-
gels ; and little are we acquainted with
their Joys, which are unfpeakable, and full of
Glory. The very Language of that World,

is

286 The Hidden Life SermJX.

is neither to be fpoken, nor underflood by
us : St. Paul heard fome of the Words of it,
and had a faint Glimpfe of the Senfe of
them ; but he could not repeat them again
to mortal Ears; nor had he Power, nor
Leave, to tell us the Meaning of them.
2 Cor. xii. 4. For, whether he was in the Body,
at that time, or out of the Body, he himfelf
wat not able to determine.

And as for the Heaven of the RefurreElion ;
what fort of Bodies fhall be raifed from the
Duft, for perfect Spirits to dwell in, is as
great a Secret, A Spiritual Body is a Myfte-
xy to the wifeft Divines and Philofophers :
where our Habitation fhall be, and what
our fpecial Employment through the endlefs
Ages of Immortality, are among the hidden
Unfearchables. The moft that we know,
is, that we fhall be made like to Chrift, and
we fhall be where he is, to behold his Glory ;
1 John iii. 2. and John xvii. 24.

If the Eternal Life of the Saints be fo
much a Secret at prefent, we may draw
thefe two or three Inferences from it.

Ift Inference. How necejfary is it for a
Chriftian to keep Faith awake and lively, that

lay maintain his Acquaintance with the fpi-
ritual and unfeen World] 'Tis Faith that
converfes with Invifibles \ Faith is the Sub-
fiance of things hoped for, and the Evidence of
things not feen, Heb. xi. 1. 'Tis Faith that
deals in hidden Traffick, and grows rich in

Trea-

Serm.lX. of a Chriftian. 287

Treafures that are out of fight. 5Tis by
Faith in the Son of God, we live this fpi ritual
Life, by Faith in an abfent Saviour ; Gal ii.
'20. Whom having not ften, we hve ; and tho
we fee him not, yet believing, we rejoice : 1 Pet.
i. 8.

Let the Chriftian, therefore, maintain a
holy Jealoufy, left too much Converfe with
the things of Senfe, dull the Eye of his
Faith, or weaken the Hand of it. Let him
put his Faith into perpetual Exercife, that
he may live within the View of thofe Glo-
ries that are hidden from Senfe ; that he
may keep his Hold of Eternal Life; that he
may fupport his Hopes, and fecure his Joys.
Until we can live by Sight, let us walk by
Faith, 2 Cor. v. 7.

Though the Life of Heaven be hidden,
yet fo much of it is revealed, as to give
Faith leave to lay hold of it ; and yet not fo
much, as to make the hand of Faith need-
lefs. "Tis brought down by our Lord Jefus
Chrifl in the Gofpel, within the view of
Faith, that we might live in expectation of
it, and be animated to the glorious Purfuit :
but 'tis not brought within the reach of
Senfe, for we are now in a State of Tryal ;
and this is not the proper Time nor Place
for Sight and Enjoyment.

IId Inference. How -little is Death to be
dreaded by a Believer, fnice it will bring the Soul
to the full Pbjfeffton of its hidden Life in Hea-
ven !

a 88 The Hidden Life Serm.IX.

<uen ! 'Tis a dark Valley that divides be-
tween this World and the next; but 'tis all
a Region of Light and BlefTednefs beyond it.
We are now Borderers on theEternalWorld,
and we know but little of that invifible
Country. Approaching Death opens the
Gates to us, and begins to give our holy
Curiofity fome fecret Satisfaction : And yet
how we fhrink backward when that glo-
rious unknown City is opening upon us !
and are ready to beg and pray that the
Gates might be clofed again : <c 0! for a
<c little more time, a little longer continuance in
cc this lower nrijible World!'9 This is the Lan-
guage of the tearful Believer : But 'tis bet-
ter to have our Chriftian Courage wrought
up to a Divine Height, and to fay, <c Open
4 \ ye everlafting Gates, and be ye lift up, 0 ye
c< immirtal Doors, that we may enter into
" the Place where the King of Glory is."

There fhall we fee God, the Great Un-
known, and rejoice in his overflowing Love.
We fhall fee him not as we do on Earth,
darkly, through the Glafs of Ordinances ; but
inferior Spirits fhall converfe with the fu-
preme Spirit, as Bodies do with Bodies;
that is, face to face, i Cor. xiii.

There fhall we behold Chrifl our Lord in
the Dignity of his Character as Mediator,
in the Glory of his Kingdom, and the All-
fufficiency of his Godhead; and we (hall
be for ever with him. There fhall we fee

Millions

Serm.IX. of a Chrifian. 2S9

Millions of blefled Spirits, who have lived
the fame hidden Life as we do, and palled
through this Vale of Tears, with the fame
attending Difficulties and Sorrows, and by
the fame Divine Affiftances. They were
unknown, and cover'd with Duft as we
are, while they dwelt in Flefh, but they
appear all-glorious and well-known in the
World of Spirits, and exult in open and
immortal Light : We fliail fee them, and
we fhall triumph with them in that Day ;
we fhall learn their Language, and tatte
their Joys; We fhall be Partakers of the
fame Glory, which Chrijl our Life diftufes
all around him, on the bleffed Inhabitants
of that intellectual World.

IIId Inference. How glorious is the Diffe-
rence between the two Parts of the Chriftians
Life , (viz.) the Spiritual Life on Earth y and
the Perfection of Eternal Life in Heaven ; when
all that is now hidden, fhall be revealed If re
Men and Angels !

Come now, and let us take occafion
from this Difcourfe, to let loofe our Medi-
tations one Stage beyond Death and the
feparate State ; even to the Morning of the
Rcfurrettion, and the full and pub lick Affembly
of all the Saints. O what an illuftrious Ap-
pearance ! What *a numerous and noble
Army of New Creatures ! Creatures that
were hidden in this World among the com-
mon Herd of Mankind, and their Bodies
O hidden

290 T/Je Hidden Life Serin. IX,

hidden in the Grave, and mingled with

common Dull, rifing all at once, at the
Sound of a Trumpet, into publick Light
and Glory : the fame Perfons, indeed, that
once inhabited Mortality, but in far diffe-
rent Equipage and Array.

The Chriitian, on Earth, is like the
tough Diamond among the common Peb-
bles of the Shore : in the Refurre&ion-day
the Diamond is cut and polifh'd, and fet
in a Tablet of Gold. All that inward
Worth and Luftre of Holinefs and Grace,
which are now hidden, fhall be then vifiblc
and publick before the Eyes of the whole
Creation. Then the Saints fhall be known
by their fhining, in the Day hfihm the Lord
wakes up his jewels, Mai. iii. 17.

When the Spirits of the Juft made perfect
iti all the Beauties of Holinefs, fhall return
to their former Manfions, and become Men
again ; when their Bodies are raifed trom the
Duft, in the Likenefs of the Body of our blef-
fed Lord, how fhall all the Saints fhine in
the Kingdom of then Father, though in the
Kingdoms of this World they were obfeure
and undiftinguifh'd ! They fhall appear,
in that Day, as the Meridian Sun breaking
from a long and dark Eclipfe •, and the Sun
is too bright a Being to be unknown ;
Matth. xiii.43.

What is there in a poor Saint here, that
difcovers what he fhall be hereafter ? How

mean

Serm.IX- of a Chrifianl 291

mean his Appearance now ! How magnifi-
cent in that Day ! What was there in L&*
Tuirus on the Dunghill, when the Dogs lick'd
his Sores, that could lead us to any Thought
'what he fhould be in the Bofom of Abraham ?
What is there in the Martyrs and Confef-
fors, defcribed in the nth of Hebrews ;
thofe holy Men, with their Sheep-skins, and
their Goat-shins upon them, vxwdrirug in De-
farts, and hidden in Dens and Caves (j the
Earth? What was there in thefe poor and
miferable Spectacles that looks like a Saint
in Glory ? or that could give us any Inti-
mation what they fhall be in the great
R:fing-Day ?

Now we are the Sons of God, but it does not
appear what we ft all be-, 1 John iii. 1, 2. We
can fhow no Pattern ofc it hrere below.
Shall we go to the Palaces of Eaftem Princes,
and borrow their Crowns and fparkling
Attire, to fhow how the Saints are dreft
in Heaven ? Shall we take their Marble
Pillars, their Roofs of Cedar, their coilly
Furniture of Purple and Gold, to defcribe
the Manfions of Immortality ? Shall we at-
tend the Chariot of fome Roman General,
with all the Enfigns of Vi&ory, leading on
his Legions to Triumph, and fetch Robes
of Honour, and Branches of Palm, to de-
fcribe that triumphant Army of Chriftian
Conquerors ? The Scripture makes ufe of
thefe Refemblances, indeed, in great Con-
O a defceniion,

29 ^ The Hidden Life Serm.IX.

defcenfion, to reprefent the Glories of that
Day, becaufe they are the brighteft things
we know on Earth. But they fink as far
below the Splendors of the Refurre&ion,
as Earth is below Heaven, or Time is fhor-
ter than Eternity.

What is all the dead Luftre of Metals,
and Silks, and fhining Stones, to the living
Rays of Divine Grace fpringing up, and
fhooting into full Glory ? Faith into Sight,
Hope into Enjoyment, Patience into Joy
and Vi&ory, and Love into its own Perfec-
tion ? Then all the hidden Vertues and
Graces of the Saints, fhall appear like the
Stars at Midnight, in an unclouded Sky.
Then fhall it be n^de known to all the
World, thefe were the Men that wept and
pray'd in fecret ; it fhall be publifhM then
in the great Aflembly, thefe were the Per-
fons who wreftled hard with their fecret
Sins, that fought the Face of God, and his
Strength, in their private Chambers, and
they are made more than Overcomers thro him
that hath loved them. The poor trembling
Chriftian who livM this hidden and divine
Life, but fcarce knew it himfelf, nor durft
appear among the Churches on Earth, fhall
lift up his Head, and rejoice amidft the
Church triumphant : and the hidden Seed
of Grace, that was water'd with fo many
fecret Tears, fhall fpring up into a rich
and illuftrious Harveft. This is the Day

-which

SerraJX. of a Cmflww. 293

•which fhall bfing to Light a thoufand Works
of hidden Piety, for the Eternal Honour of
Chrift and the Saints ; as well as the bidden
things of Darknefs, to the Sinner's everlaft-
ing Confufion, Matth. xxv. and 1 Cor. iv. 5.

Thus the Spiritual Life of Chriflians,
which was concealed in this World, fhall
appear in the other in full Brightnefs ; and
they themfelves fhall be amazed to fee
what Divine Honours, Jtfus the Judge
fhall caft upon their poor fecret Services
and Sufferings.

But in what fupreme Glory fhall their
Life difplay itfelf, when both Parts of the
Human Compound are rejoin'd after fo
long a Separation ! This is Life Eternal
indeed, and Joy unfpeakable. How glori-
oufly fhall the Perfections and Honours,
both of Body and Mind, unfold themfelves,
and rife far above all that they heard, or
faw, or could conceive ! Each of them
furpriz'd, like the Queen of Sbeba in the
Court of Solomon, fhall confefs with thank-
ful Aftonifhment and Joy, that not one half
of it was tcld them , even in the Word of
God. " And was this the Crown, fhall
11 the Chriftian fay, for wrhich I fought on
€C Earth at fo poor and feeble a Rate ? And
c was this the Prize for which I ran writh
a pace fo flow and lazy ? And were
thefe the Glories which I fought with
" fo cold and indifferent a Zeal in yon-
O 3 ? der

!94 The Hidden Life^ &c. Serm.IX:
' der World ? O fhameful Indifference !
: O furprizing Glories! Oundeferved Prize
: and Crown ! Had I imagined how
bright the Bleffing was, which lay hidden
1 in thePromife, furely all my Powers
had been animated to a warmer Purfuit.
Could I have feen what I ought to have
believed ; had I but taken in all that was
told me concerning this Glorious and Eter-
nal Life, furely I would have ventured
: thro many Deaths to fecure the Poffeffion
! of it. O guilty Negligence ! and crimi-
f nal Unbelief ! But thy fovereign Mercy,
O my God, has pardon *d both, and
: made me PoflciTor of the fair Inheri-
tance. Behold, I bow at thy Feet for
ever, and adore the Riches of over*
(lowing Grace ■ Amen.

S E R-

[ *95 ]

Sermon X:

The Hidden Life of a Chriftian.

Co l. ill. 7.

Te are dead, and jour Life^ kjjjd with
Chriifc in God.

The Second Part.

I S to the Chriftian Convert?,
who were- at Colcjfe, that the
Apoftle addreffes himfelf, in
this ftrange Language : Te are
dead, and yet I tell you where
your Life is. This Divine Writer delights
fometimes to furprize his Readers, by join-
ing fuch Oppofites, and uniting fuch dil-
tant Extremes. But can a dead Perfon have
any Life in him ? Yes, and a noble one
too. He art dead to the World, and dead
to Sin, but ye have a Life of another kind
O 4 than

296 The Hidden Life Serm*X»

than that which belongs to the Sinners of
this World : Your Life is fpiritual and
holy; theirs is finful, and engaged in the
Works of the Flefh : Your Life is heavenly,
and feeks the Things which are above ;
theirs is derived from the Earth, and gro-
vels in the Duft : Your Life is ererlafting,
for your Souls fhall live for ever in a glo-
rious State, and your Bodies fhall be raifed
from Death into equal Immortality, and a
Partnerfhip of the fame Glory ; bun their
bed Life is only a Temporal one, and when
that is at an end, all their Joys, and their
Hopes are for ever at an end too, and their
Eternal Sorrows begin.

But this Lije of a Chriftian is a hidden Life.
That was thcfrft D.ttrine I raisM from the
Text. Both the Operations and the Springs
of it, are a Secret to the World, and the fu-
ture Glories of it (when it is moft properly
called Eternal Life) are ftill a greater Se-
cret, and much more unknown : Yet, faith
the Apoftle, I can acquaint you where the
Springs of it lie, and whence all the future
Glories of it are to be derived ; they are
hidden in God, with our Lord Jefus Chrifl.
Now by giving fo fhort a hint, in a word
<t two, where this our Life is hidy he has
faid fomeching greater, and brighter, and
more fublime, concerning it, than if he
had fhown us, from a high Mountain, at
Noon-day, all the Kingdoms of this World,

with

Ser m.X. of a Chriftlan. 297

with all the dazling Glories of them, and
then pointed downward, There your Life is.

Let this therefore be the Second DoEl>-iney
and the Subject of our prefent Meditations,
that The Life of a Chriftian is hidden with Chrift
in Gcd. 'Tis hidden in God, as the firft
Original and eternal Spring of it, and en-
trufted with Chrift as a faithful Mediator :
'tis hid in God, where our Lord Jtfus Chrift
is, and he is appointed to take care of it for
us ; for he alfo is called our Lifey vez: 4.

The Method I fhall take for the Im-
provement of this Truth, is, to explain
thefe Words of the Apoftle more at lai^e,
and then deduce fome Inferences from them.

The firfi Enquiry will ar:fe, In what Re-
aped the Chrittian's Life is (aid to be hid-
den in Gcd? and Secondly, What is meant by
its being hidden with Chrift ?

I. Firft, In what Refpeci is the Life of a
Chriftian faid to be hidden in God ?

The word G O D is taken in Scripture,
either in general for the Divine Nature,
which is common to the Far her, Son, and
Holy Spirit ; or in particular, tor die Pefou
of the Father. And I do not fee any atofo-
lute Neceffity to determine, precifely, whicix
was the meaning of the Apoftle in this piacc\
The three Particulars by which I fhall endea-
vour to explain it, will include both. The
Life of a Chriftian is hidden in God ; that
O5

29S Tee Hidden Life Serm.X.

is, in the Att-fufpcieucy of the Divine Nature y
in the Purpofe of tlx Divine Will, and in the
fecret Engagements of the Father to his Sou
Jefus Chrift, in the Covenant of Redemption.

1. The Chrifiians Life is hidden in the AH-
fufficiency of the Divine Nature. And there
are immenie Stores of Life, of every kind,
hidden in God, in this Senfe. This whole
World of Beings, that have, and have not
Souls, with all the infinite Varieties of the
Life of Plants, Animals,, and Angels, were
hidden in this fruitful and inexhauftible
Fund of the Divine All-fufficiency, before
God began to create a World. All things
were then hidden in God : tor cf him are all
Things , and from him all Things proceeded,
Rom. xi, 16. Now this All- fufficiency of God,
confifts in thofe Powers and Perfections
whereby he is able to do all things for his
Creatures, and ready to do all for his
Saints : thefe are moft eminently his Wif~
his Ahnightinef, and his Goodnefs.

There are unconceivable Riches of Good-
nefs and Grace in God, which are employed
in furnifhing out Life for all his Saints :
and all the unknown Preparations of future •

y, are the Effects of his Grace. Ephef
if. ,4. God who is rich in Mercy, for his g-reat
hoy.e -therewith he loved us, when we were
dead in Sins, hath quickned us together with
Cirijl ; and he did it for this purpofe, that
in the Ages to come, he might Jhew. the exceed-
ing.

Se r m .X. of a Chrifiian. 299

ing Riches of his Grace, in his Kindnefs towards
us through Chrift Jefus, ver. 7. Not all the
Goodnefs that appears in the rich Provifion
he hath made for all the Natural World of
Creatures, nor all the overflowing^Bounties
of his Providence, fince the firft Creation,
are equal to thofe unfearchable Treafures
of Mercy and Goodnefs, which he hath
employed for the Spiritual Welfare, and
Eternal Life and Happinefs, of his own
chofen Children : and in the Secret of this
Grace, were all the Bleffings of his Cove-
nant hidden from Eternity.

The Divine Wifdom is another part of
his All-fujficience. There are in God infinite
Varieties of Thought and Counfel, Riches
of Knowledge, and Wifdom unfearchable :
and he hath made thefe abound in his
New Creation, as well as in the Old ; in
the Supernatural, as well as in the Natural
World.. Ephef.i. 8. He hath abounded towards
us Sinners, in this Work of Salvation, in all
Wifdom and Prudence. What furprizing
Wifdom appears in the vital Powers of an
Animal, even in the Life of Brutes that
perifh ? What glorious Contrivance, and
Divine Skill, to animate Clay, and make a
Fly, a Dog, or a Lion of it ? What fub-
lime Advances of Wifdom to create a living
Man, and join thefe two diftinet Extremes,
Fkfh and Spirit, in fuch a vitalUnion, that
has puzzled the Philofophers of all A.

I go Toe Hidden Life Serm.X.

and conllrained fome of them to confefe
and adore a God ? And what a fuperior
Work of Divinity is it, to turn a dead
Sinner into a living Saint, here on Earth ?
and then to adorn a Heaven, with all its
proper Furniture, for the Eternal Life and
Habitation of his Sons and his Daughters ?
What Divine Skill is required here ? What
immenfe Profufion of Wifdom, to form
Bodies of Immortality and Glory, for every
Saint, out of the Dufl: of the Grave, and
the Afhes of martyr'd Chriftians ? Our
Spiritual and our Eternal Life are hid in
the Wifdom of God.

The Power of God, is his All-fujficience too.
The Power that quickens and raifes a Soul
to this Divine Life, muft be Almighty :
Ephef.i. 19, 20. *Tis the fame exceeding
Greatnefs of his Power that works in us who
believe, which wrought in vur Lord Jefm
Chrift, vjhen he raifed. him from the Dead,
and fet him at his own Right Hand in heavenly
Places. 'Tis the fame powerful Word that
ammanded the Light to fhine out of Darknefsy
that fhone into our Hearts, when he wrought
the Knowledge of Chrift there ; 2 Cor. iv. 6.
2nd when he commanded us, who lay
among the D^ad, to awake, and arife, and
live. Was it not a noble Inftance of Power,
to fprcad abroad thefe Heavens of unknown
Circumference, with all the rolling Worlds
cf Light ia them3. the Planets and the Stars ?

And

SermX of a Chriflian, $o r

And the fame Hand is mighty enough ( if
thefe wene not fufficient) to build a brigh-
ter Heaven, fit for the Saints to live in
during all their Immortality, and to furnifh
them with vital Powers that (hall be incor-
ruptible and everlafting.

Thus the Life of the Saints is hidden ia
the Almightinefs of God, as well as in his
Wifdom and Gcodnefs. Thus it is contained
in the All-fufficience of the Divine Nature,
and each part of it is ready to be produced
into Ad, in every proper Seafon.

2. T'he Life of a Chriftian is hidden in the
Purpofes of the. Divine Will. And in this
Senfe, the whole Gofpel, with all its won-
drous Glories and Myfteries, is faid to be
bid in God, Ephef. iii. 9. When St. Paul
preach'd among the Gentiles the unfearchable
Riches of Chrift, he made all Men fee fome-
thing of that Myfiery, which from the Begin-
ning of the World had been hid in Gcd. And
if this be compared with Ephef j. 9. we
fhall find that this Myftery of the Will, or
Good-Pleafure of God, wras that which he
eternally purpofed in himfelf

There is not one dead Sinner is awake-
ned, and called into this Divine and Spirit
tnal Life here, or that fhall ever be poflef-
fed of Life Eternal hereafter, but it was
contained in the eternal fecret Purpofe, and
merciful Defign of God, before the World
began. For 'tis a very mean Conceit, and

a

302 The Hidden Life .SermX

a difgraceful Opinion concerning the Great
God, to imagine that he fhould exert his
Power to work Life in Souls, here in time,
by any new Purpofes, or fudden Defigns,
(occafioned by any Works or Merit of
theirs) which he had not formed and
decreed in himfelf, long ,before he made
Man. This Do&rine would reprefent God
as a mutable Being; but we know that he
is unchangeable. There is nothing new in
God ; and his Immutability is that Perfec-
tion of his Nature which fecures the Per-
formance of this Divine Purpofe, and the
Life of every Chriftian.

3. I might add, in the third place, that
the Life of a Chriftian is hidden in the unknown
Engagements of the Father to his Son Jefus
Chrift the Mediator. That Sacred and Di-
vine Tranfa&ion betwixt the Father and
the Son, is often intimated in the Holy
Scriptures, and fome of the Promifes of
that Covenant are there represented, Pfalm
lxxxix. 19, &c. / have laid help upon one that
is Mighty ; My Mercy will I keep for him for
every and my Covenant fhall ftand faft with
him : his Seed will I make to endure for ever9
and his "throne as the Days of Heaven, ver.
28, 29, 3 <5, &c. Then when the Covenant of
Peace was between them bothy as 'tis exprefs'd
in Zechariahy vi. 13. then did the Father
promife that he fhould have a Seed to ferve
bim> Pfalm xxii. 30. and this muft be a

living

Serm.X. of 'aChrifitan. 303

living Seedy and they mull be raifed up
from among dead Sinners, and they fhall
be made living Saints in the World of
Grace, and in the World of Glory.

Many of thefe Promifes are tranfcribed,
as it were, into the Covenant of Grace,
and they are written down in Scripture for
our prefent Confolation and Hope; and
many others are, doubtlefs, concealed from
all but Jefus the Mediator : they are hid-
den from Men and Angels, and refervM
to be known, by furprizing Accomplifh-
ment, in the future bright Ages, beyond
the Dace of Time, and to entertain the
long Succeffions of our Eternity.

Now the "Truth and Faithfulness of God
are thofe Attributes of his Nature which
fecure this Covenant, and ail the Divine
Engagements of it ; both thofe which are
revealed to the Children of Men, and thofe
th<at are known only to the Son and the
Father : But it is fufficiently evident, that
aH the Degrees and Powers of the Spiritual
and Eternal Life of the Saints, with all the
Graces, Glories, and Blefllngs that fliall e-
ver attend them, are hidden and laid up in
thefe Sacred Engagements and Promifes.

U. This leads me to the Second Enquiry ;
and that is, Wl:at is meant by thefe words,
With Chrift, in my Text ? and fmo the
Qhrijiian Life n hid vxth Chrift I

It

3 o4 The -Hidden Life SermX

If I would branch this into three Parti-
culars alfo, I fhould exprefs them thus :

I. Our Life is hidden with Chrift, as he is
the Great "Treafurer and Difpenfer of all D/-
vine Benefits to the Children of Men. This is
the high Office to which the Father hath
appointed him ; and this is the Character
that he fuftains : and he is abundantly fur-
nifhed for the execution* of this great Truft.
In this fenfe, all the Stores of Life and
Bleffing, that ever fhall be beftowed on the
finful Race of Adam, are laid up in the
hands of Chrifl, the Son of God. It hath
pleafed the Father that in him all Fulnefs fhould
dwells Colof. i. ip. And he.vtasfullof Grace
and Truths that of his Fulnefs we might receive
Grace for Grace, i John xiv. 16. That is, a
Variety of Graces and Bleffings anfwerable
to that rich Variety, with which our Lord
Jefus Chrifl, the High-Treafurer of Hea-
ven, was furnifh'd from the Hands of the
Father. And to this purpofe, perhaps,
johnv.*6. may be interpreted, compared
with ver. 21. As the Father hath Life in
himfelf fo hath he given to the Son to have
Life in himfelf; that as the Father raifeth up
the Dead, and quickneth them, even fo the
Son may quicken whom he will.

The Bleffed Spirit itfelf, as it is the great
Promife of the New Teftament, and the
glorious Gift of God to Men, was commu-
nicated to the Son, and by him beftowed

upon

Serm.X. of a Chriffiafti 30$

upon us ; for he went to Heaven to receive
the Promife of the Spirit from the Father, and
he Jhed it forth upon the Apoftles and the
Believers ; Acls ii. 33. *Tis this Spirit who
gave miraculous Gifts to them heretofore,
that is the immediate Principle, or Worker,
of Divine Life in dead Souls now : And
\\s by this fame Spirit, thai he Jhall raife cur
dead Bodies from the Grave, Rom. viii. 11.
He is the Spring of our Spirrtual and
Eternal Life ; and he is difpenfed to us
from the Father, by the hands of the Son.

And here 'tis proper to take notice of
the fpecial Manner wherein the Lord Jefits
Chrift is the Treafurer, or Keeper of Life,
and all Divine Benefits, for the Saints, and
becomes the Difpenfer thereof to his Peo-
ple : He is ordained to ftand in the Rela-
tion of a Head to them, and they are his
Body, his Members. Thus our Life is hid-
den with Chrift, as he is the vital Head of
all his Saints. Their Life is hid with Chrift,
as the Spirits and Springs of Life for all
the Members in the Natural Body are faid
to be contained in the Head. Chrift is the
Head of his own Myftical Body, Ephef. h\
14, 16. from whom the whole Body, fitly joined
together, maketh Encreafe to its own Edifica-
tion: 'tis the fame vital Spirit that runs
through Head and Members. He that is
joined to the Lord, is one Spirit ; 1 Cor. vi. 1 7.
and therefore partakes of the fame Life.

Thus

jc6 The Hidden Life Serm.X.

Thus you fee, that tho the Life cf a Chri-
ftian is hidden in God, in the All-fufficiency
of his Nature, and the Purpofes of his
Wil^> yet our Lord Jefus Chrift, as Media-
tor, is entrufted to keep it for him, and
difpenfe it to him.

2. Our Life is hid with Chrift, as he is cur
Forerunner, and the Pcffcjfor of Life, Spiritual
and Eternal, in cur Name. And this may be
defcribed in a Variety of Inftances, accord-
ing'to the various Parts, as well as the feve-
ral advancing Degrees of our Spiritual Life,
and the Perfection of it in Life Eternal.

When his Human Nature zvas fir ft formed
tompleat in Holinefs, it was a Pledge and Af-
furance, that we fhould one day be com-
pleatly holy too ; for, as is the Head, fo
mud the Members be. In the original
San&ification of his Spirit, Flefti, and
Blood, we may read the certain future
Sanftifkation of every believing Soul, with
its Body too. See John xvii. 19. & Heb. ii. 11.

Again ; When his Body was raifed from the
Dead, it was a Pledge and Pattern of our
being raifed from a Death in Sin, unto the
fpiricual Life of a Saint, as well as a certain
Aflurance of the Refurreftion of our Bo-
dies into future Glory. The firft is evi-
dent from Ephef ii 6. IVfien we were dead
in Sin, he hath quickned us together with Chrift.
And Rom. vi. 4. As Chrift was raifed up from
the Dead by the Glory of the Father, evev fo we

muft

Serm.X. a Chrift i an. 507

muft alfo walk in Newnefs of Life ; for we are
planted in the Likcnefs of his Refurreftion. ver. 5.

And in the 1 Cor. xv. 12, &c. the Apoftle
builds his whole Argument of the Refur-
rection of the Bodies of Saints who are
dead, from the Rifing of our Lord Jefus
Chriji out of his Grave : For Chrift being rifen
from the Dead, ver. 20. is become the Fir ft-
Fruits of them that ftept. And as all that are
united to Adam, by having him for their
Head, muft die ; fo all who are one with
Chrift, and have him for their Head, fhall be
made alive : which feems to be the Meaning
of the 2 2d Verfe ; As in Adam all d/d, fo in
Chrift fhall all be made alive.

When he afcended into the Heavens , it was
not meerly in his own Name, but in ours
too, to take poffeffion of the Inheritance-
for the Saints in Light. Heb. vi. 20. Our
Hope enters within the Vail, whither Jefus the
Forerunner is for us entred. And when he fat
down at the Right-Hand of God in the
heavenly Places, it was as the great Exem-
plar of our future Advancement, and there-
by gave us Affurance that we fhould fit
down there too : and therefore rhe Apoftle,
in the Language of Faith, anticipates thefe
Divine Honours, and applies them to the
iLphefians beforehand : God hath raifed us up
together, fays he, with Chrift, and hath made us
fit together in heavenly Places in Chrift Jefus.

$08 the Hidden tife Serin.X.

It was through the Blood of the everlafiing
Covenant, that Jefus, the great Shepherd of the
Sheep y 'was brought again from the Dead : and
it was the God of Peace who raifed him, Reb.
xiii. 20. And it is by virtue of his own
Blood, and perfeft Righteoufnefs, that he,
who once took our Sins upon him, is now
difcharged : "Tis through his own Sufferings
that he appears with Acceptance before the
Throne, and enjoys a Divine Life in the
unchangeable Favour of God ; and all this
as our Head,^ Surety, and Reprefentative,
giving us A flurance hereby, that we, through
the Blood of the fame Covenant , fhall be brought
again from the Dead too ; that we through
the Virtue of the fame Righteoufnefs, and
AU-fufficiency of the fame Sacrifice, fhall
appear hereafter before God in Glory, and
fland in his Eternal Favour ; and as an Eat*
neft of it, we enjoy a Life of holy Peace and
Acceptance with God in this World, through
the fame all-fufficient Blood and Righteouf-
nefs : For he appears in the Holy of Holies,
in Heaven itfelf in the Prefence of God for us ;
Heb. ix. 24. He fecures all the Glories and
Bleflings of Spiritual and Eternal Life for
us, as he has taken pofTefllon of them in
our Name.

3. Our Life of Grace, and efpecially our
Life of Glory, may be faid to be hidden with
Chri/ly lecaufe he dwells in Heaven, where God
re/ides in Glory j God, in whom is our Life.

Hi

Serm.X. of a Chriflian. $ 09

Be is fet down on the Right-hand of the Majefty
on highyHeb. xii. 2. There our Eternal Life
is. The things which are above, are the
Objefls of our joyful Hope, where Chrift is
utthe Right-Hand of God, Colof. iii. 1. 'Tis
the fhort, but fublime Defcription of our
Heaven, that we (hall be prefent with the
Lord, we fhall be where Chrift is, to behold his
Glory ; 2 Cor. v. 8. and John xvii. 24, And
fhall poflefs all that unknown and rich Va-
riety of Bleflings, which are referred for us
in heavenly Places, whither Chrift our Lord
is afcended.

Thus I have endeavoured to explain, in
the largeft and moft comprehensive Senfe,
what we are to underftand by the Life of a
Chriftian hidden with Chrift in God : ' Tis re-
ferved in the All-fufficiency, the Purpofes,
and the Engagements of God, under the
Care of the Mediator, and in the Prefence
of Chrift.

The Ufe I fliall make of this Doftrine, is,
to draw Four Inferences from it for our In-
fir action, and "Three for our Conflation.

The Inferences for our Inft ruction are
fuch as thefe ;

i ft Inflrudion, What a glorious Perfon is
the pooreft, meaneft Chiftian ? He lives by
Communion with God the Father, and the
Son ; for his Life is hid with Chrift in God.
1 John i. 3. Truly our Fellovjfhip is with the
Father, and with bis Son Jefus Chrift : And

thefe

^ i o i tje tiiaaen Life be r m. a .

thefe things we write to you, that your Joy may
be full ; the Joy that you may juftly derive
from fo glorious an Advancement.

A true Chriftian does not live upon the
Creatures, but upon the infinite and al-
mighty Creator ; upon God who created all
things by Jefus Chrift. Created Beings were
never defigned to be his Life and his Happi-
nefs ; they are too mean and coarfe a Fare
for a Chriftian to feed upon, in order to fup-
port his befl Life ; He converfes with them
indeed, and tranfa&s many Altairs that re-
late to them in this lower World : While he
dwells in Fiefh and Blood, his heavenly Fa-
ther has appointed thefe to be a great pare
of h's Bufmefs ; but he does not make tfcem
his Portion and his Life. They poffefs but
the lower Degrees of his Afte&ion : He re-
joices in the Poffeflion of them, as though he
rejeiced not ; and he weeps for the Lofs of
them, as though he wept not : He enjoys the
deareft Comforts of Life, as though he had
them not ; and buys with fuch a holy Indiffe-
rence, as though he were not to pejfefs ; i Cor.
vii. 29, 30. for theFajloion of them pajfes away :
Buyhe Food of his Life is infinite and im-
ni(mh. "Tis no wonder that a Man of
this World lets loofe all the Powers ^of hs
Soul in the Purfuit and Enjoyment of Crea-
tures, for they are his Portion and his Life.
But 'tis quite otherwife with a Chriftian ;
he has a nobler Original, and fuflains a

higher

Serm.X of a Chriftian. $ 1 1

higher Character : His Divine Life muft
have Divine Food to fupport it.

Let our Thoughts take a Turn to fome
bare Common, or to the Side of a Wood,
and'vifit the humble Chriftian there ; we
fhall find him chearful, perhaps, at his Din-
ner of Herbs, with all the Circumftances of
Meannefs around him : But what a glorious
Life he leads in that Straw-Cottage, and
poor Obfcurity ! The great and gay World
fhut him out from them with difdain : He
lives, as it were, bidden in a Cave of the
Earth ; but the Godhead dwells with him
there. 'The high and lofty one that inhabits E-
ternityy comes down to dwell with the humble
and contrite Soul; Ifaiah Ivii. 15. God, who
is the Spring of his Life, comes down to
communicate frefli Supplies of this Life
continually. He that dwells in Love, dwells
in God, 1 John iv. 16. He is not alone, for
the Father is with him. The Father and the
Son come and rnanifefi thswfehes unto himi
within the Walls of that Hovel, in fo divine
a manner, as they never do to the Men of
this World, in their Robes and Palaces ;
John xiv. 22, 23. And that he may have
the honour of the Prefence of the blefled
Trinity, lis Body is the Temple of the Holy
Gbtft, 1 Coir. iii. 16. and vi. 19. O ! the
wonderful Condefcenfions of Divine Grace,
and the furprizing Honours that are done
to a humble Saint ! How is his Habitation

gracM I

$ 1 2 The Hidden Life Serm.X.

grac'd ! Heaven is there, for God andChrft
are there; and who knows what heavenly
Guards furround him ? what Flights of at-
tending Angels ? A,e they not all mini jiving
Spirits^ fent down to minijler unto them that
/hall be Heirs of Salvation ? Heb. i. 14. But
our Lord Jefits Chrifi is now unfeen, Gcd and
Angels are unfeen ; the Chriflians Company
belong to the invifible World : He lives a
hidden, but a divine Life ; His Life is hid
with Chrifl in God.

lid Inftruftion. See how it comes to pafs
that Chriflians aye capable oj doing fuch Won-
der s^ at which the World /lands amaz,?d. The
Spring of their Life is almighty ; ytis hid in
Gcd. "Tis by this Divine Strength they
fubdue their finful Natures, their ftubborn
Appetites, and their old corrupt Affections :
*Tis by the Power of God, derived thro*
Jefus Chrift, they bend the Powers of their
Souls unto a Conformity to all the Laws of
God and Grace ; and they yield their Bo-
dies as Inflruments to the fame holy Service,
while the World wonders at them, that they
fhould fight againft their own Nature, and
be able to overcome it too.

And as they deny themfelves, in all the
alluring Inftances of finful Pleafure, under
the Influence of almighty Grace, fo they
endure Sufferings, in the fharpeft Degree,
from the hands of God without murmuring.
And when they have laboured night and

day,

Serm.X. * of aChriftiaiu 313

day, and performed furprizing Services for
God in the World, they are yet contented
to fubmit to fmarting and heavy Trials
from the hands of their heavenly Father,
without being angry againft their God ; for
they know he loves them, and he defigns all
things Jhall itiork together for their good.

Befides all this, they bear dreadful Perfe-
ctions, cruel Mockings, and Scourgings,
and Tortures, from the hands of Men, and
go through all the Sorrows of Martyrdom.
What noble Inftances and Miracles of this
kind did the primitive Age furnifh us withy
fo that their Tormentors were amazed ?
They faw not the fecret Springs of Divine
Life which Supported them ; they knew not:
the Grace of Gvd, and the Power of Clrnji>
by which the Chriftians were upheld in all
their Labours and their Sufferings. The
Spring of their Life was almighty, but it
was hidden from the eyes of Men : It was
concealed and referved with Chrifl in God.

Read the Labours and the Sufferings of
St. Paul, i Cor. xi. 2 ? . In Stripes above mea~
Sure, in Prifons frequent^ in Deaths often: He
was beaten with Rods, he was jloned, he Suf-
fered Shipwreck, in perpetual Perils by Land 1
Sea> in JVearinefs, in Parnfulnefs, in IVatcbings
and Fafting^ in Hunger and 'Thirft, in Odd
and Nakednefi. One would think his B
were Iron, and his Fiefh were B:*:,f He
was invifibly fttpported by Chrifl the

3 14 The Hidden Life Serm.X.

of his Life. Read his wondrous Virtues and
Self-denial"; Philip, iv. n, 12, 13. / know
bow to be abafed, and how to abound : / can be
full, and be hungry ; I can pofffs Plenty, and 1 can
f lifer Want ; / can do^tH things through Chrifi
firengthening me. This was the Fountain of
his Life and Strength. I acknowledge, fays
he, in another place, that / am nothing, I
have no Sufficiency of myfelf to think fo much
as one good "thought : But all my Sufficiency is
of God, in whom my Life is hid ; 2 Cor. iii. 5.

And with what a devout Zeal does he
afcribe his Life to Chrifi, in that glorious
Amaffment of fpiritual Paradoxes! Gal.Yu
20. 1 am crucified with Chrift, neverthelefs 1
live ; yet not Jy but Chrift liveth in me : and
the Life which I now live in the Flefi), I live by
the Faith of the Son of God, who loved me, and
gave himfelj for me. Therefore I can be de-
livered to Death daily for Jefus Chrift's fake ;
troubled and perplexed, and yet not in Defpair ;
be cafi down, and not btdefiroy'd; becaufe I
believe that the Life of Jefus muft be made
muni ft ft in my mortal Flefh, and he which raijed
up the lord jefus, fiiall raife us up alfo by Jefusy
and foall prefent us with you.

llld Inftru&ion. See whither a dead Sinner
?7mfi go to attain Spiritual or Eternal Life, and
n hither a decaying dying Chrifiian mufigo for the
Recruit of his fainting Life too : 'tis to God
by Jefus Chrifi, for 'tis all hidden with Chrift
in God.

In

Scrm. X. of a Cbrifiidn. 31$

In vain fhall a Man who is dead in
Trefpafies and Sins, toil and labour, and
hojfc to attain Life any other way. God is
the Spring of all Life, and he has betrufted
it to the hands of Jefus Chrift : lam the
Way, the Truth, and the Life, fays our Lord,
John xiv. 6. No Man can have Life with-
out coming to the living Father ; and )u
Man cometh to the Father but by me. Seneca
and Plato, with their Moral Lectures, and
the Writings of Human Philofophy, may
give a Man new Garments, may make his
outward Life appear much better than be-
fore ; they may teach him, in fome meafure,
to govern his Paffions too, and fubdue fome
of the flefhly Appetites ; but they cannot
raife him to the Love of God, to the Ha-
tred of every Sin, to the well-grounded
Hopes of the Favour of God, the blefled
Expectation of a holy Immortality, and a
Preparation for Heaven. They cannot give
the Man a new Life : He muft be born
again of the Spirit of Chrift, or he can never
become a living Chriftian.

And in vain would the poor backfliding
Chriftian, with his withering decaying
Graces, recruit and renew his Divine Life,
without applying himfelf afrefli to Jefus
Chrift : While he forgets Chrift, he mull go
on to wither and decay ftill. There is no-
thing in Earth or Heaven can fupply the
utter Abfence of our Lord Jefus Chrift.
P 2 When

3 1 6 Tfc Hidden Life Serm. X.

When the Stream of fpiritual Life ebbs or
runs low, 'tis not to be quickned, reco-
vered, and encreafed, but by new Supplies
from the Fountain which is on high. Re-
member, O degenerate Chriftian, remem-
ber whence it was you derived your firft
Life, when you were once dead in Tref-
pafles and Sins ; fly to the Saviour by new
Lxercifes of Faith and Dependence, mourn-
ing, in all Humility, for your unwatchful
Walking, and your Abfence from the Lord.
-Commit your Soul afrefh to his Gare, ex-
ert your utmoft Powers, and beg of him
renewed Influences of the living Spirit,
that the face of your Soul may be like a
watered Garden, and the Beauty of the Di-
vine Life may be recovered again.

IVth Inftru&ion. See the Reafn why a
lively Chriftian de fires and delights to be fo
much, mid fo often, where God and Chrift are ;
for his Life is with them.

This was the Divine Temper and Prac-
tice of the Saints under a much darker Dif-
penfation than what we enjoy. How does
the holy Soul of David pant and long for the
Frrfence of God ! and he brings even his
animal Nature, the very Ferments of his
Flefh and Blood, into his Devotions ; Pfalnt
Ixiii. I. My Soul thhflethfor theiy my Flefli long-
for thee, My Heart and my Flefh crieth out
jor the living God, Pfaim Ixxxiv. 2. In all th£
ribus and fervent Language of facred Paf-

fion

Serm.X. of a Chrifiian. \y\

fion and Tranfport, he breathes after God,
who is the Strength of bis Life, and his Sal-
vation, Pfalm xxvii. i. The Jewifp Saints
cleaved to the Lord, for he was their Life, and
the Length of their Days, Deut. xxx. 20.

And what fweet Delight does St. Paul
take in mentioning the very Name of
Chrift} How does he dwell upon it in
long Sentences, and loves to repeat the
bleffed Sound ! how often does he rejoice
in the Hope of dwelling wkh him here-
after, and periuades the Cnhfftans, in this
Context, to be much with him here, ver.
1. If ye are rifcn with Chrift, and have de-
rived a quickning Vertue from him to
work a Divine Life in you, lee your Ajf^-
tions afc:nd afow, where Chrift your Life is.

Is nor a Man, whofe very Soul and Life
is wrapt up in Honour and Ambition, dc-
firous ever to be near the Court ? His Life
flourishes under the Sun-fliine of the Prince's
Eye, and therefore he would fain dwell
there. Does not the covetous Wretch i
to be near his Hoards of Gold or Silver ?
He has put up his Life in his Eaj;s, among
his Treafures, and he is not willing co be
far diftant, nor long Separated from them.
Whatever a Man lives upon, he would
willingly be ever near it, that fo he may
have the Pleafure of feeding upon what is
his greateft Delight, and berefrefhed and
nourifhed by that which he feels to fupport
P 3 him.

S * 8 71 e Hidctn Life SermX

him. Now, what Honour is to the Am-
bitious, what Money is to the Covetous,
what all the various Delights of Senfe are
to the Men of Carnal Pleafure; that is God
to the Saint, that is Chrift Jefus to the
Chriftian : and therefore he is ever defirous
<:f fuch further Manifestations of God and
Chrrft, that may invigorate his fpiritual
Lite, and give him the pleafing Relifh of
living. Then a Man feels that he lives,
when he is near to the Spring of his Life,
and derives frefli Supplies from it every
Moment.

Thence it is, that in every Diftrefs or
Danger, the Saints fly to God for Refuge
and Relief: He is thjtr great Hiding-place,
PfuL xxxii. 7. And Chrift Jefus is reprefen-
ted in Prophecy under the fame Character ;
jfd. kxxii. 2. ibis Man, in whom the God-
iiead dwells bodily, Jhall be a Hiding-place
from the Wind, and a Covert from the Tem-
ftft. The Name of God in Chrift, is a ftrong
Tower ; the Righteous run into it, to hide
themfelves, and are fafe: Prov. xviii. 10.
Their Life is in God, in the keeping of
Ckriftj and they can defy Deaths and Dan-
gers, when their Faith is ftrong, and their
Thoughts are fixed above.

They know the Meaning of that tender
and divine Language, Ifa. xxvi. 20. Come,
my People, enter thou into thy Chambers, and
fhut thy Doors about thee : hide thyfelf as it

were,

j

Serm.X. of a Chriftian. 3 1 9

v)erey for a little moment , until the Indignaticn
be overpa/i. In a time of publick Ter-
ror, and fpreading Defolation, they retire
to their fecret Places of Converle with
God, and are fecured, at leaft from the
Terror, if not from the Deitru&ion too.
When the Arrows of Death fly thick around
them by day, and the Peftilence walks thro
the Streets in Darkuefs ; when a thoufaud
fall at their fdey and ten thoufand at their
right-hand, they make the Lord their Refuge ^
even the Mvjl H'gh their Habitation, and
diveS at eafe in his fecret Place. He covers
them from Evil, or he gives them Courage,
fo that they are not afraid : They place
themfelves under the Protection of his
Name ; they find fhelter in his Attributes:
Thefe are their fecret Chambers ; they
hide within the Curtains of his Covenant,
they wrap their Souls (as it were) in a
Sheet, or rather in * a Volume of Promifes ;
that amient Volume that has fecured the
Saints in all Ages: and tho Death be near
them, they know that their better Life is
fafe : He gives his Angels charge over them, to
keep them on Earth, or to bear them up to
Heaven, where their Life is ; Pfal. xci.

Thence it comes to pafs, that we fee
Chriftians fearching after God in Ordinan-

* Tie Bblfy of cldy <iia4 written on fever al Shee' $
of BanhmM uuk'd together , ar.d rolled up in a Velum t ,

P 4 ces,

j 20 The Hidden Life Serm.X.

ces, and fee king for the Lord Jefus Chrift
in Sermons, in Prayers, in the Clofet, and
in the Sanctuary ; for they live upon him.
A holy Soul purfues after the Prefence of
his God, and his Saviour, with the fame
Zeal of Afte&ion and fervent Defire, that
the Men of this Worid indulge in their
Purfuit of creased Good : My Soul followetb
hard after thee, PfaL lxiii. 8. Carnal Per-
fons are contented to be abfent from God,
for he is not their Life : They can fatisfy
themfelves with a Show of Religion, with-
out the Power of it ; and with empty
Forms of Ordinances, without Chrift in
chem, becaule they are not born again,
their Life is not fpiritual. The Sinner lives
upon vifible Creatures, and thefe awaken his
warmcft Afte&ions. A Saint lives upon
hidden and invifible Things, upon the
Hopes of Futurity, and upon the Glories
that are concealed in the Promifes : He
lives upon the Righteoufnefs and the In-
terctffion of "Jefus his Mediator, upon the
Strength and Grace of Chrift, who is his
Head in Heaven ; upon the Word, the
Promife, and the All-iulEciency of a God :
and therefore thefe are Obje&s of his Me-
ditation and his Defire.

I proceed now to the 'Three Inferences for
our Confolation.

P Confolation. If our Life be hidden with
God, and our Lord Jefus Chrift, then 'tis in

faft

Serm.X. of a Chriftian. 321

fafe hands. The Wifdom and Mercy of
God have joined together, to appoint
((hall I fay) fuch a fecret Repofitory for
our Spiritual Life, that it might be for
ever fecure. What can we have, or what
can we deiire more for the fafety of our
bed Life, than that God himfeif fhould
undertake to referve it in himfeif for us, and
appoint his own eternal Son, in our Nature,
to be the great Truftee and Surety, for
his Exhibition of it in every proper Seafon.

Our original Life was hid in the Firfi
Adam ; it was intruded with Man, poor,
feeble, inconftant Man, and he loft it : He
was of the Earth, ..earthy, and our Life with
him goes down to the Duft. Our new
Life is intruded with Chrift ; 'tis hidden in
God, who is almighty and unchangeable ;
and therefore it can never be loft. The
Second Adam is the Lord from Heaven, a
quickning Spirit, i Cor. xv. 45, &c And he
that believeth on him, tho he were dead in Na-
ture, yet/hall he live by Grace, for Chrift is
the RefurreEiion and the Life : And if he be
once made fpiritually alive by Chrift, he {half
live for ever. This ia the Language of Chrift
himfeif, John xi. 25, z6,

What an unreasonable thing is it then
for a Chriftian to fear what Men or Devils
can do againft him, for they cannot hurt
his beft Life : *Tis above the reach of al! I
the Ailaults of Earth or Hell Our Lord
P 5

$22 The Hidden Life Serm.X.

Jefus teaches us not to be afraid of them who
only can kill the Body ; for the Soul is not in
their reach : nor is it poffible for them to
prevent the Body from partaking of its
fhare, in the glorious Life appointed for a
Chrifiian, at the great Rifing-day.

We fee here upon what firm Grounds
the DoElrine of a Chriftian s Perfeverance. is
built : drift is his Life, Jefus the fame yefter-
day, to-day, and for ever. The all-fufficient
God, and his Eternal Son, have undertaken
for the Security of it ; John*. 28, 29, 30.
J give unto them Eternal Life, and they fhall
never periflo, neither f/jall any pluck them out of
my hand. My Father which gave them me, is
greater than all ; and none is able to pluck
them out of my Father V hand. 1 and my Fa-
ther are one. God hath fworn by his Holinefs,
that the Seed of Chrift fhall endure for ever ;
Pfal lxxxix. 35, 36. and that his Loving-
Kindnefs fhall not be utterly taken aivay from
his own Children : And our Lord Jefus .
Chrift doth little lefs than fwear to the Per*
feverance of his Difciples, when he fays,.
John xiv. 19. Becanfe I live, ye fhall live alfo :
for As I live, is the Oath of God.

Why art thou caft down, O Believer,
and why is thy Soul difquieted within^
thee ? Hope in God thy Life, for thou
fbalt yet praife him, how many and great
foever thine Adverfaries are, and how diffi-
cult foever thy Path and Duty may be, and

haw

berm.x. of a Lortjuan. ?2|

how loud foever thy Foes threaten- thy De"
ftruftion. There may be many things in
thy Travels through this World, that ma^
hurt or hinder the Growth of thy Spiritual
Life, and may for a feafon interpofe, as it
were, between thee and thy God ; but «tf-
ther Life, nor Death, nor Principalities, voir
Powers, nor things prefent, nor things to come^
fball ever feparate thee intirely from him,
whofe Love is fecured in Jefus Chrift, Rom.
viii..ulc. The Difciples were much to
blame, that they were overwhelmed with
Terror in the midft of the Storm, while Je~
fus Chrift was with them in the fame Ship :
and ye fhould chide your own Souls, when
you feel yourfelves under fuch unbelieving
Fears as our Lord Jefus Chrift chid his fear-
ful Followers : 0 ye of little Faith, wherefore
did ye doubt ?

IKConfolation. TV!: at a comfortable Thought
mufi it be to a poor feeble Chriftian, that God
and Chrift knew all the State of his Spiritual
Life ? for 'tis hid with them. Tho the Life
of a Saint has a Cloud upon it, tho 'tis en-
tirely hidden from Men, and fome times tro
much hidden from himfelf too, yet the Fa-
ther and the Saviour know every Circum-
fiance of it, how low it is, how feeble,
what daily Obftacles it meets with, what
hourly Enemies afiault it. Chrift our Lord
well knows when our Life is in danger, and
what are the ncceflary Supplies.

This

j 24 Tfo Hidden Life Serm.X.

This is very enrouraging to a poor trem-
bling Believer, when he hardly knows how
to addrefs the Throne of Grace himfelf in
fuch a manner, as to represent all his Wants,
and all his Spiritual Sorrows and Difficulties
to God in Prayer : but our Lord Jefus Chrift,
who is a companionate High-Prieft, who is
our Head, and near a-kin to us his Mem-
bers, is perfe&ly acquainted with our
State : And the Chriftian, mourning under
the Decays of Grace, can look up to Chrift
with Hope, he can mingle new Exercifes
©f Faith and Dependence, among his Sighs
and his Groans, and commit his Cafe a-
£refh to Jefus his Saviour, with a humble
and a holy Acquiefcence in him. Chrift.
himfelf, who is the Believer's Life, muft
know, and will take care of all Affairs,
which relate to his Spiritual aud Eternal
Welfare.

'Tis a matter of fweet Cenfolation too,,
when a humble Chriftian, who walks care-
fully before God, is reproached by the-
World for a Deceiver and a Hypocrite,,
that he can appeal to God, with whom his
Life is hid, and fay, My Record is en High.
Though, my Friends ,„ op my Enemies, may
fcorn, or deride me^ yet he knowetb the way
' that I take, and the fecret Exercifes of my.
hidden Life r He knows my Longings and
breathings of Soul afcer him, and that no-
thing:

Serm.X. of a Christian. 325

thing but his Love can fatisfy me : He
knows my Diligence and my holy Labour
to pleafe him : He knows the Wrefilings
and the Conflicts that I go through hourly,
to maintain my clofe walking with my
God : He knows that I live, though 1tis
but a feeble Life ; and the Charges of the
World againft me, are falfe and malicious.
*Tis with a Relifh of holy Pleafure that
the Christian fometimes, in .fecret, appeals
to our Lord Jefus Chrifi, as Peter did, and
fays, Lordy thou who knowtft all things y knoweji
that 1 love thee, John xxi. 17.

IIId Confolation. 'Tis a Matter of un-
fpeakabk Comfort to a Chri/iian, that the mojl
terrible things to a Sinner, are become the greatefi
BltJJings to a Saint : And thefe are Death
and judgment. What can be more dreadful
to thofe who knowr not God, than thofe
two Words are ? for they put an eternal
End to all their prefent Pleafures, and to
all their Hopes. But what grearer Hap-
pinefs can a Saint wiffr or hope for, than
Death and^ Judgment will put him in the
pofleflion of ? The one carries his Soul up-
ward where his Life is, that is, to God and
Chrijl in Heaven ; the other brings his Life
down to Earth, where his Body is, for Chrifi
fhall thea come to raife his Duft from the
Grave.

I confefs, I finifhed my former Difcourfe
on this Text, with a Msduatimon Death

and

^ 20 The hiaden Life Serm.X.

and "Judgment ; how the Gloom which hung
around the Saint in this Life, is all difpef-
led at that blefled Hour ; and he who was
unknown and 'defpifed among Men, (lands
forth with Honour amongft admiring An-
gels : His bidden Manner of Life is forever
at an end. But in this Difcourfe the fe-
cret and glorious Springs of his Life, (viz.)
Gcd and Chrifty will naturally lead us to the
fame delightful Meditations of Futurity,
as the hidden Manner of it has done ; and
there is fo rich a Variety of new and tranf-
porting Scenes and Ideas attending that
Subjeft, that I have no need to tire you with
unpleafing Repetition, tho I refume the
glorious Theme.

Let my Confolations proceed then, and
let the Saints rejoice.

At the Moment of Death, the Soul may fay,
" Farewell, for ever, Sins, and Sorrows,
<c and Perplexities ; farewel Temptations of
<c the alluring and the affrighting kind :
cc Neither the Vanities, nor the Terrors of
<c this World, fhall reach me any more ;.
" for I' fhall, from this moment, forever
" dwell where my Joy, my Life is. All my
" Springs are in God, and I fhall be for ever
i ' with him/'

And when the Morning of the RefurreBion
dawns upon the World, and the Day of Judg-
ment appears, the Body of a Christian fhall
be called out of the Duft, and fhall bid fare-
well

Serm.X. of a Chrifiian. 32 7

well for ever, to Death and Darknefs, to
Difeafe and Pain, to all the Fruits of Sin,
and all the Eflfe&s of the Curfe.. CImft, who
is the Refurrettion and the Life, ftands up as a
compleat Conqueror over all the Powers of
the Grave : He bids the facred Duft, Arife
and live ; the Duft obeys, and revives ; the
whole Saint appears exulting in Life ; the
Date of his Immortality then begins, and
his Life fhall run on to everlafting Ages.

Methinks fuch lively Views of Death,
fhould incline us rather to defire to depart
from the Body, that we may dwell vtitb Chrift.
Death is but the Flight of the Soul where
its Divine Life is. Why fhould we make it
a matter of Fear then, to be abfent from the
Body, if we are immediately prefent -with the
Lord ?

Methinks, under the Influence of fuch
Meditations of theRefurrection, Faith fhould
breathe, and long for the laft Appearance of
Chrift, and rejoice in the Language of holy
\fib\ 1 know that my Redeemer lives , and he
fhall ft and at the Latter Day on the Earth. A
Chriftian fhould fend his Hopes and his
Wiflies forward to meet the Chariot-Wheels
of our Lord Jefus the Judge ; for the Day
• of his Appearance, is but the Difplay of our
Life, and the Perfe&ion of our Bleflednefs.
When Chrift, who is our Life, fhall appear,
then fhall we alfo appear with him in Glory ;
Colof. iii. 4.

My

5 28 The Hidden Life Serm.X.

My Thoughts kindle at the Sound of that
blefled Promife, and I long to let Contempla-
tion loofe on a Theme fo divinely glorious.
If ever the Pomp of Language be indulged,
and Magnificence of Words, it muft be to
difplay this bright Solemnity, this illuftrious
Appearance, which out-fhines all the Pomp
of Words, and the utmoft Magnificence of
Language.

Come, my Friends, let us meditate the
facred Conformity of the Saints to Chrifl,
ifirft, in their hidden, and then in their glori-
ous Life ; as he was on Earth, fo are they :
both hated of the World, both unknown in
it. The Difciples muft be trained up for
publick Honours, as their Mafter was, in
this hideous and howling Wildernefs, in •
Caves of Darkncfc, or rather in a Den of
Savages. They muft follow the Captain of
their Salvation through a thoufand Dangers
and Sufferings ; and they fliall receive their
Crown too, and a Glory like that which ar-
rays their Divine Leader.

O may I never think it hard to trace the
Footfteps of my Lord, tho it be in a miry,
or a thorny way! May I never repine ac
Poverty and Meannefs of Circumftance in
my prefent Pilgrimage ! nor think it ftrange
if the World fcorn and abufe me, or if Satan,
the foul Spirit, fhould affault and buffet me
forely ! Dare I hope to appear in Glory, when

/^ who is my Life% appears j and can 1

not

Serm.X. of a Chnfilan. 32$^

not bear to attend him in Sufferings and
Shame ? Am I better than my Blefled
Lord ? What poor Attendance had the Son
of God, at his firft entrance into our World !
How mean was every thing that belonged to
him on Earth! What vile and defpicable
Rayment, unworthy of the Prince of Glo-
ry ! What coarfe Provision, and ferry Fur-
niture, to entertain incarnate Godhead !
And how impious was the Treatment he
found among Men, and impudent Temp-
tations from the fame foul Spirit ! He had
Snares, Sorrows, and Temptations, watch-
i\[ around him : 'The Sorrows of Death
:[fed him about, and the Powrers of Dark-
crowded him with their envious Af-
faulcs i Earth and Hell were at once ear
gaged againft him ,• they hung him bleeding
on a curled and infamous Tree,lifted on high
to be made a more publick Gazing- Stock, and
an Object of wider Scorn ! Blefled Saviour !
How Divine was thy Patience to endure all
thefe Indignities, and not call for thy Fa-
ther's Legions, nor thy own Thunder ?

Bui this was the Hour of thy appointed
Combat, the Place of thy voluntary Ob-
icurity, and the Seafon of thy hidden Life ;
and thy Saints mull bear thy Refemblance
in both Worlds. How unfpeakable were
thy pad Sorrows ! and thy prefent Glories
all unfpeakable ! How infinitely different
were thefe dark and mournful Scenes, from

3jo The Hidden Life Serm.X.

the Joys and Honours thou haft purchafed
by thofe very Sufferings ! Sacred Honours
and Joys without allay, which thou arc
now poffefs'd of as their Great Forerunner,
and haft made ready for thy Subjects in thy
own Kingdom ! What Robes of Light fhall
array thy Followers in that Day ? What
bright Planet, or brighter Star, fhall be
the Place of their Dwelling ? or fhall all
thofe fhining Worlds be Manfions of va-
rious Refidence, as thou (halt lead thy
Saints fucceflively thro the vaft and nume-
rous Provinces of thy boundlefs Dominion ?
Sorrow, Sin, and Temptation, fhall be
named no more, unlefs to triumph over
them in immortal Songs. The faireft Spi-
rits of Light, in their own heavenly Forms,
fhall be the Companions and Attendants of
the Children of God. Jtfus, the Lord of
Glory, is their King and Head, the Leader
of their Triumph, and the Pattern of their
Exaltation. Jefus fhall appear in his Meri-
dian Luftre, as the Sun of Righteoufnefs in
the Noon of Heaven ; yet the Beams of his
Influence fhall be gentle as the Morning-
Star. There needs no other Sun in that
upper World ; The Lamb is the Light thereof,
^efusy the Ornament of Paradife, and the
Delight of God, fhall be the Eternal and
Beatific Objeft of their Senfes, and their
Souls ; they mufl: be hft'ere he is, to behold his
Glory.

The

Serm.X. of a Chriflian* *$ ] i

The Blcfied God fhall dwell among them, and
lay out upon them the Riches of his own
All-fufficiency ,• Riches of Wifdom, Grace,
and Power, all furprizing, and • all infinite.
Divine Power (hall then reveal all the Glory"
that has been laid up for them, of old, in
the Purpofes of God, or in the Promifes of
the Book of Life. But it was fit it fhould
be hidden there, while the time of their
Probation lafted ; it was fit they fhould live
by Faith, and under fome Degrees of Dark-
nefs, while the Ages of Sin and Temptation
were rolling away : It was divinely proper
that Eternal Life fhould not break forth, nor
the Splendors of the Third Heaven be made
too confpicuous, till the fix thoufand Years
of Mortality and Death had finifh'd their
Revolutions round the lower Skies, and had
anfwer'd the Scheme of Divine Counfel and
Judgmenr, on a World where Sin had entered.
But Life and Heaven. mud not be hid for
ever. The Almighty Word, in that Day,
fhall bid the ancient Decree bring forth, and
the Promife unfold itfelf in publick Light.
What new Worlds of unfeen Felicity !
What Scenes of Delight, and celeftial Blef-
fings, never yet revealed to the Race of A-
dam ! When the Rivers of Pleafure, that had
run under ground from the Earth's Founda-

. tion, fhall break up in immortal Fountains.
Mercy and "Truth fhall lavifh out upon Men

^vith an unfparing hand al! thofe Treafures o

Lifi

3}2 The Hidden Life Serm.X.

-Li/* which were hid in God, and in the Gofpel
for them. The Atf-wife fliall pleafe himfelf
in making fo noble Creatures, out of fo mean
Materials, Duft and Alhes. Glorified Saints
are Matter-pieces of Divine Skill ; and the
biefied Original, or firft Exemplar of them,
the Man Jefus, is the Perfection of the Con-
trivance of God: here he has abounded in all
JVifdom and Prudence. Then the Inhabitants
of upper Worlds fhall fee an illuilrious and
holy Creation, rifing out of the Ruins of
tliis wretched Globe, involved all in Guilt,
and weltering in penal Fire. When this
Scene opens, what founding Acclamations
I echo from World to World, and new
univerfal Honours be paid to Divine Wif-
brnnig-Stars (hall fing together a-
gain, ar:d thofe holy Ataxics fhout for Joy.

The Grace of God descending to Earth,
in days paft, had in fome meafure prepared
his Children £or Glory : But in that Day he
fhall enlarge their Capacities, both of Senfe,
and of Mind, to an unconceivable Extent,
fhail fill the Powers of their glorified Na-
ture, with the Fruits of his Love, new and old.

And w;hat if the Limits of our Capacity
fhall be for ever ftretching themfelves on all
fides, and for ever drinking in larger Mea-
fures of Glory ? What an aftonifhing State
of ever-growing Pleafure 1 What an eternal
Advance of our Heaven ! The Godhead is
an infinite Ocean of Life and Blefiednefs,
\ and

Serm.X. of a Chriftian. 3 3 $

and finite Veflels may be for ever fwelling,
and for ever filling in that Sea of Ail-fuffi-
ciency. There muft be no tireforn Satiety
in that everlafting Entertainment. God fhall
create the Joys of his Saints ever frefh : He
fhall throw open his endlefs Stores of Blef-
fing, unknown even to the firft ftank of An-
gels ', and feaft the Sons and Daughters of
Men, with Pleafures a-kin to thofe which
were prepared for the Son of God. For,
verify^ he took not upon him the Nature of Angels,
but the Likenejt of finful Fief) : And when he
(hall appear the fecond time without Sin to our
Salvation, vie (hall then be made like him, for 0?
fhall fee him as he is. Amen.

S E R

J

C 334 1

Sermon XL

Nearnefs to God the Felicity of
Creatures. *

Psalm Ixv. 4.

Blefled is the Man whom thou cb*feft%
and caufefi to approach unto thee,
that he may dwell in thy Courts.

The Fir ft Part.

T was an elegant Addrefs that
the Queen of Sheba made to So-
lomon, when fhe had furvey'd the
Magnificence of his Court, and
had heard hisWifdom; Happy
arc thy Men, and happy are thefe thy Savants,
who /land continually before thee ! And there
was much Truth and Honour in her Speech.
But the Harp of David ftrikes a diviner

Note;

Serra.XI. Neamefs to Go J, &c. $3 5

Note ; Bleffed is the Man whom thou chufeft,
O God, that he may approach unto thee, and
dwell in thy Courts, in the holy Sanctuary !

Whether, in thefe Words, the Pfalmift
blefles thofe Levites and Priefts, whofe Duty
it was to attend the Ark, and to dwell near
the Tabernacle, or whether he pronounces
Blejfednefs on every Man of lfrael, whofe Ha-
bitation nigh the Ark gave him frequent Op-
portunities to attend at that folemn Wor-
ship, is not very neceflary to determine. Ei-
ther of thefe may be called dwelling in the
Courts of God. But 'tis mod probable that
the Sacred Writer defigns the fecond Senle of
the Words, and that he includes himfelf in
the Defire or Pofleflion of this Bleifednefs,
though he was neither a Priefi nor a Levite ;
for he ufes the fame Phrafe in feveral places,
and applies it to himfelf : Pfal xxvii. 4 Ot:e
thing have I de fired of the Lordy that will I feck
after ; 'That 1 may dwell in the Houfe of the Lord
all the days of my Life. Pialm. xxiii. 6. /
dwell in the Houfe cf the Lord for ever. By
which he intimates, than he would feek the
moft frequent Opportunities of approaching
God in Publick Worfhip.

Tis fufficient to my prefent Purpofe,
that the holy Pfalmift makes the Blejfednefs of
Man to depend upon his near Approaches to
God.

Here we fhould remember, that God is

neceffarily near to all his Creatures, by his

jw infinite

336 Near Kefs to God Serm.XL

infinite Knowledge, by his preferring and
governing Power : He is not far from every
• one of us ; for in him we livey and move, arid
have our Being ; Acts xvii. 37, 28. But the
Privilege which David fpeaks of in my Text,
is a peculiar Approach of a Creature to Gody
which is a Fruit of Divine Choice and Fa-
vour. The Souls who enjoy this Blefling,
are chofen to it, and by Divine Providence
and Mercy are caufed to approach him. What
further Explication of this Phrafe is necella-
ry, will be fufficiently given in the follow-
ing Parts of the Difcourfe.

Let this then be the Dotirine which I (hall
attempt to confirm and improve, (viz,.)

Do&. Nearnefs to God is the Foundation of
a Creature's Happinefs*

This may be prov'd with eafe, if we con-
sider, What 'cis that makes an intelligent
Being happy ; and how well fuch an Approach
to Gcd furnifhes us with all the Means of
attaining it.

The Ingredients of Happinefs are thefe three :
The Contemplation of the moft excellent
Object ; The Love of the chiefeft Good ;
And a delightful Senfe of being belov'd by an
all-fufficient Power, or an almighty Friend.

Ift, *Tke Contemplation of the ?nofi excellent
CljeSi. And he who is neareft to God, has
the faireft Advantages of this kind. The
Underftanding is a noble Faculty of our

Ser.XI. the Felicity of Creatures. $ $7

Natures; Truth is its proper Food, and
Truth, in all the boundlefs Varieties and
Beauties of it, is the Objed o£ its Puriuit,
when 'tis refin'd from Senlualities.

This is the Delight of the Philofopher, to
fearch all the hidden Wonders of Nature,
and purfue Truth with a moft pleafurable
and reftlefs Fatigue : For this he climbs the
Heavens, traces the planetary and the ftarry
Worlds : For this he pries into the Bowels
of the Earth, and founds the Depths of the
Ocean ; and when, with immenfe Toil of
-Mind, he has found out fome unknown Na-
tural Truth, how are all the Powers of his
Soul charmed within him, and he exults, as
it were, in a little Paradife !

But the Souls > who are admitted to draw
nearefl to Gody contemplate infinite Trutrt
in its Original They convene with that:
Divine Artificer who fpread abroad thefe
Curtains of Heaven, who moulded this
Globe of Earth, and furnith'd the upper
and the lower Worlds with all their admi-
rable Varieties. He is a God of Glory
and Beauty in himfelf, as well as the Au-
thor of all the Beauties of Nature. All
his Perfe&ions, as well as his Works, yield
heavenly Matter for Contemplation : He
eminently contains in himfelf all the ama-
zing Scenes of Nature, and the more trans-
porting Wonders of the World of Grace ;
thofe Myfteries wherein he has abounded in
Q. aJ

5^8 Nearnefs to God Ser.XI.

all IVifdom and Prudence : How the ruined
Sons of Adam were refcued from Death, by
the Son of God dying in their (lead ; how
Satan was baffled in his moft Subtle De-
ilgns, and the deepeft Policies of Hell un-
dermined, when the Prince of Darknefs
deftroyed his own Kingdom, by perfuading
Men to put the Son of God to death.

What a divine Pleafure is it to converfe
ivith that Wifdom which laid the Eternal
Scheme of all thefe Wonders, and of ten
thoufand more unknown Beauties in the
Tranfa&ions of Providence and Grace,
with which the blefled Minds above are
feafted to fatisfa&ion ! And befides all
thefe, God has referv'd in himfelf a hidden
World of new Scenes to open hereafter,
and an everlafting Profufion of new Won-
ders to difplay before the eyes of his Fa-
vourites. Heaven is defcribed by feeing God,
by beholding him Face to Face, and by know-
ing-kirn in the way and manner in which
ive are known : and, he is pleafed to indulge
fome Tafte of this Felicity to his Children
in this Life, by Mediums and Glafles, by
Types and Figures, by his Word and
Ordinances, under the enlightning Beams
of his Spirit. This is the Beauty of the
Lord, for the view of which, David defired
to dwell in the San&uary, PfaL xxvii. that
he rmghtfee the Power and Glory of God con-
tinually, as he had fomecimes fan it there :

that

Se r .X I. the Felicity of Creatures. 339
that he might behold his Beauty, and talk of
his glorious Goodnefs in his holy Temple. O
how great is his Goodnefs ! and how great is
his Beauty ! Zech. ix. 17.

But Contemplation alone cannot make a
Creature happy: this only entertains the
Under (landing, which is but one Faculty of
our Natures ; the Will and Ajfefticns fnuft
have their proper Entertainment too. Their
beatific Exercife may be comprized in the
word Love, either in the Outgoings, or the
Returns of it : And this leads me to the
following Particulars.

Ildly, The next Ingredient of a Creature's
Happinefs, is "The Love of the chiefefl Good.
And thofe whom God chufes, and caufes to
approach hiinfelf when they are under Divine
Illuminations, fee fo much Beauty and Ex-
cellency in his Nature, his Power, and
Wifdom, and fo many lovely Glories in
his overflowing Grace, that they cannot
but love him above all things ; and this
Love is a great part of their Heaven. What
fvveeter Pleafure is there in this lower
World, than to give a Loofe to the affectio-
nate Powers of the Soul, to converfe with
the moft amiable and moft defired Object,
to feed upon it without ceafing, and to
dwell with it perpetually ? But the moft
relifliing Enjoyments of this kind that Mor-
tality admits of, in the Purfnit or Pofleffiou
of created Good, are but faint and feeble
Q.3 Shadows

540 Nearnefs to God Ser.XI.

Shadows of the Bleffednefs of holy Souls
in the Love of God, who is the mod ami-
able, and the beft of Beings : Therefore
they love him with all their Heart and Soul,
ivith all their Mind and Strength ; and if they
had more Powers in Nature that could be
employ M in Love, they fhould all be laid
out in the Search and the Fruition of this
Firft and Beft-beloved: for there are endlefs
Stores, and Treafures of unknown Love-
linefs in the Godhead, to excite and en-
terrain for ever the frefli Efforts of the moft
exalted Love.

But for me to know, and to love the beft
of Beings, cannot make me compleatly
happy, unlefs I am beloved of him alfo, and
unlefs 1 feel that he loves me. Happinefs
requires mutual Love.

The 'third Ingredient therefore of our
Felicity, and that which perfects the Blef-
fednefs of a Creature, is, *The delightful Senfe
of the Love of an Almighty Friend. To kno\v3
to love, and to be beloved by fuch a Being,
muft compleat our Bli (s : one who hath all
Beauty, and all Goodnefs in himfelf : one
who can free us from every Pain, fecure
us againft every Peril, and confer upon us
every Pleafure. This is the Perfection of
©ur Heaven, when all thefe are enjoy *d in
a perfeft Degree, w ithout any Allay. Now
fuch is the State of thofe who are chofen,
and caufed to approach unto God, fo as to

know

Ser. XI. the Felicity of Creatures. 341

know him, and love him ; that they
have the chiefeft Advantages to obtain the
Aflurance and Tafte of his Love. The
Man whom the Pfalmift pronounces Blejfed
in my Text, hopes for this Pleafure in the
Houfe of Gody that he fhall be fatisfied with
the Divine Goodnefs there.

The Loving-kindnefs of God is Life, or
fomething better than Life, Pfal. Ixm. 3. and
to have a Senfation of this Loving-kindnefs,
is to feel that I live. To think, to know,
and to be allured that I am beloved by an
all-fuificient Power, who can do move for me
than 1 can ask or think, in Life, and Death,
and in Eternity, and to have pleafing and
fpiritual Senfations of this Love {bed abroad
in the Heart ; this raifes the Chriftian near
to the upper Heaven, while he dwells on
Earth, and he rejoices with. Joy unfpeakable,
and full of Glory.

Some may objetl here, and fay, Is it no
part of our Bleflednefs then to love the
Saints, to rejoice in their Love, to con-
template the Works of God, and his Won-
ders in Creation and Providence? Anfw.
Yes, furely ; and we have allowed it be-
fore : But when we take true Satisfaction
in any of thefe, 'tis as they proceed from
God, as they relate to God, and lead our
Souls to centre in him ; for God, who is
tli£ firfl Caufe, mull be the laft End of all,
0,3 and

. 24 2 Neamefsto God Ser.XL

and no Creatures, as divided from him,
can make us either holy or happy

I proceed now to make fome Improvement
of the few Thoughts I have delivered on
this Subjed.

I. My firft Reflexion fhculd be upon the
Scale of Bleffednefs , or the feveral Degrees of
Felicit) that Creatures are yoffejs'd of accor-
ding to their advancing Approaches toward
God: but my Meditations dilate them-
felves here to fo large an Extent, as makes
it necefiary to adjourn this Thought to the
next Difcourfe. I proceed therefore to the

lid Reflection. What unknown Evil is
contained in the Nature of every Siny for it
divides the Creature from God and from Hap*
pinefs ? It may be faid to every Soul on
Earth, as it was once faid to Ifrael; Tour
Iniquities havefeparated between you and your
God, Ifa. lix. 2. What a world of endlefs
Mifchief was compriz'd in the firft Sin of
Adamy whereby this lower Creation was
(as it were) cut off from God at once ?
Man was at firft happy in the Image and
Love of his Maker, a-kin to him by Nature
and Creation, as a Son to a Father : Adam
was the Son of Gody Luke iii. uk. and he
enjoy \d the Privilege and the Pleafure of
holy Nearmfs to God, and humble Converfe
with him. He read the Name of his Ma-
ker in all his Works ; he could contemplate

Divine

Ser .XL the Felicity of Creatures. 34$
Divine Wifdom, Power, and Goodnefs,
there ; he lov'd his Creator with all his
Soul, and was happy in his Creator's Love.
But when Sin entered, Adam fled from his
heavenly Father, and his Friend ; He hid
himfelf among the Trees of the Garden, when
the Voice of the Lord called after him,
Adam, where art thou ? And it has been the
difmal Defcription of Sinners ever fince,
that they are afar off from God.

O what Tongue can exprefs, or what
Heart can conceive, the immenfe Loads and
everlafting Train of Mifchi efs and Mife-
ries, that lie heavy on poor Mankind, and
have purfued Human Nature, in all the
infinite Members and Branches of it, thro
all Ages and Nations, for almofl fix thou-
fand Years ? All thefe were introduced by
Man's firft Difobedience. We are a (inful
Race of Creatures, born in the Likenefs cf
the original Sinner : We come into the
World eftrangedfrom God, and go aft ray from
the Womb ; for we were^Jhapen in Iniquity,
and conceived in Sin, Pfal. lviii, 3. & li. 5.
"Tis the Temper and Spirit of Mankind,
by Nature, to defire an Abfencc from
God, and to wifh their own Mifery. Job
xxi. 14. What is the Almighty, that we Jhoull
fevue him ? Depart from us, for we defire net
the Knowledge of thy Ways. By Nature we
love him not, nor do we feek after his
Love. This is your State, and this mine
Q4 by

344 Nearnefs to God Ser.XI.

by Nature: Thefe are our hateful and
deplorable Circumftances, and yet we go
on to aggravate our own Guilt, to run
further from God hourly, and to make
hafte to everlafting Wretchednefs, if Di-
vine Grace prevent us not.

Hid Refleftion. Is Nearnefs to God the
Foundation of the Creature's Felicity, then
how vain are all Pretences to Happinefs, while
Alan is a Stranger to Gcd ? Let him be fur-
rounded with all imaginable Delights of
Senfe, or let him be furnifhed with all
Advantages of Reafon, or Natural Know-
ledge, to entertain the Mind ; yet if he be
afar off from God, he mull be afar off from
BleiTednefs. Without God, and without Hope,
is the Chara&er of the finful World. Do
the prophane and fenfual Wretches boaft of
their Pleafures, while God is not in all
their Thoughts ? Empty Shows of Plea-
fure, and vain Shadows ! And even thefe
Shadows, thefe vain Flatteries, are ever
flying from their Embraces ; they delude
their Purfuit in this World, and fhall
vanifti all at once at the Moment of Death,
and leave them in everlafting Sorrow !

Let the Senfualift /port himfelf in his own
Deceiving*, and blefs himfelf in the midft
of his Madnefs : Let the Rich Worldling
fay, " Soul take thine eafe, for thy Barns
<l and thy Che (Is are full/* Let the meer
Philofopher glory that he has found Happi-
. M2 nefs

Ser.Xl* tie Felicity of Creatttiresl 345

nefs out ; let him bufy himfelf in refined
Subtikies, and fwell in the Pride of his
Reafon : Let all thefe Pretenders to Felicity,
complement each other if they pleafe, or call
themfelves the only happy Men ; yet the mean-
eft, and the weakeft of all the Saints, would
not make an Exchange with them ; for the
Saint is brought nigh to God : and tho his
Poverty here be never fo great, and his Un-
derftanding never fo contemptible, yet he
knows this great Truth well, that To ex-
change God for the Creature, would be infinite
Lofsy and Mifery unspeakable. They who
never drew near to God, who never faw
God in his Works or his Word, fo as to
love him above all tilings, and partake of
his Love, muft be miferabie in fpight of all
their Pretences : They that are far from God,
/ball per ijb, Pfal. lxxiii. 27.

J Vth Reflection. God has not utterly aban -
dond this World to Sin and Mifery. while he
keeps his Word and his Ordinances in it :
thefe are his appointed Means of approach-
ing to him, and Steps whereby we n
climb to the Bleifednefs of Saints and A
gels. God fent his Word after
Sinner, when he fled from him in Para-
dife, that he might recall Man b
himfelf; and he has been ever fince fend
Meflages of Peace, and Invitations of L
to a ruined and rebellious World. Ha
Sinners, who hear the Voice of an inv.tinr

1^6 Nearnefs to God Scr.XL

God, who turn their back upon the pe-
rifliing Vanities of Life and Time, who
forfake the Creatures, and return to their
Creator again ! Thoufands of the Sons and
Daughters of Adam have accepted the
Meflages of this Grace, and have been by
thefe Methods train'd up for Glory : by
converfing with God in his Ordinances,
and dwelling in his Courts on Earth, they
have been happily prepared for an ever-
lafting Habitation in his Court of Heaven.
We this Day are favoured with the fame
Divine Call in the Gofpel ; let every Soul
of us rejoice and follow.

Vth Reflection. The true Value of 'Things
en Earth, may be judged of, and determined by
their 'tendency to bring us near to God and
Heaven. The common Meafure of our
Efteem of Things, is the Influence they
have to promote what we think our Happi-
nefs. Now if our Judgment be fet right
in this Point, and we are convinced that
an Approach to God is the way to be hap-
py, then whatfoever leads us nearefl to
God, will rife in value in our Efteem.

Then our Hearts will fet a high Efteem
on thofe Friends or Relatives who draw us
to the Knowledge and Love of God : then
we fhall prize the Miniflratkns of the Gofpel
in England above the Riches of both the
indies : then we fhall not think the Miniftry
§f the Word a mean and contemptible Em-
ployment^

Ser.XI. the Felicity of Creatures] ^47
ployment, nor delight to hear Scandals
thrown on the Perfons or the Charaders of
thofe who are engaged in it; for thefe are the
Servants of the living God, who floow us the way
to be happy. Then we fhall commend thofe
Sermons, and thofe Writings rnoft, not that
have rnoft Wit and Fancy in them, but thofe
which we feel and find to draw our Hearts
fartheft off from Sin and the Creature, and
bring them neareft to God; and then it
there were but one Bible in the World, we
fhould all agree to fay, That there is not
Treafure enough in all the material Creation
to purchafe it out of our hands.

Vlth Reflection. All the Means of Separa-
tion from God, foould be mimbred among the
lnftruments of real M'fery.

Does Satan, the fallen Angel, follicite our
Youth with his Flatteries ; that 'tis time
enough to mind Religion yet ; let us have
a few more gaudy Days firft ? Does he
frighten the aged Sinner with tetrible
Falfhoods, and tempt him to an utter De-
fpair of Grace : Let his wicked Suggeftions
be renounced with difdain, and lee him
never prevail to keep one Soul of us at a
diftance from God ; for his firft Bufmefs
was to divide us from God, and to ruin
our Happinefs : and 'tis his dailj 1
ment to held us fail: in the Chans of Ini-
quity and Death, and thus to prevent our
Return to God

Docs

348 Nearnefs to God. Ser.XI..

Does the Flefb allure us to purfue finful
Delights ? Docs it awaken and charm our
Imagination with the flowery and fatal
Scenes of Luxury and Mirth? Do the
Lufts of the Flefh, or the Lufts of the Eye,
perfuade us to feek Happinefs among them ?
and tempt, us, at leaft for the prefent, to
lay afide the Thoughts of God ? Let us fet
a ftrid Guard upon ourfelves, and watch
all the Avenues of Senfe and Appetite, left
we be drawn off from the Praftice of Pietv,
and the Service and the Love of God, where
true Happinefs is only to be found.

Do you find, 0 Ghriftians, thai the World
legins to creep im* your Heart ? Do you find
any Creature fit too near your" Souls, and
take up any of that Time and Room which
God fhould have there ? Awake betimes,
and beftir yourfelves, left it divide you
from your Happinefs. When you feel your
Spirits at any time grow cold in Religious
Worfliip, when you can pafs a day with
an Indifterence about fecret Converfe with
God, and be content to be long abfent
from him, fearch with Diligence what
Enemy 'tis that has crept in fecretly, and
interpofes betwixt God and you ; and when
you have found it) never reft till, .by the
Aids of Divine Grace, you have removed
the Idol from your Thoughts, and your
Soul.be reftored to its holy Nearnefs to
Cod again* L might fay in general,, con-

Ser.XI. the Felicity of Creatures*. £49

cerning all this World, keep your Hearts
aloof from it, while your Hands, and per-
haps your Heads too, are engaged in the
neceflfary Affairs of it. The nearer your
Souls are to the Creatures, the farther they
depart from God and Bleilednefs. As a
natural Confequence from this Thought,
we may raife a

VIIrh Refledion. IVandrings, and vain
"Thoughts in the time of Religious IVorjhip, arey
and will be, the great Burdens of a Child of
God ; for they clog him, and keep him
down, when he would rife to his heavenly
Father ; they are Bars in his way to BleG-
fednefs, for they hinder his Approach to his
God. But what wretched Creatures are
we, if we indulge vain Thoughts, and
worldly Images and Idols in the Houfe of
God, without Complaint, and without
Mourning ! What holy Shame and Repen-
tance fhould it work in- us, to think, that
even in the Place where the great and blei-
fed God comes to fhow his Face, we
fhould be building up Walls and Partitions
to hide his Face from us ! that we fhould
turn away our Faces from him in the Hour
* when he corner on purpofe to meet us !

I might add, as a concluding Reflection}
That riis a tircfo,ne Bondage to a Saint , in a
devout F> ante, to dwell fo long in this Bl\
Fh/band Blood: This mortal State prevents
ww compkat Happimfs every hwr that we tarry

3 $o Nearnefs to God Ser.XI.

in it. While we fojourn in this Taberna-
cle, we are fo much the farther from God ;
while ive are at home in the Body, we are
abfentfrom the Lord, 2 Cor. v. 6. This mor-
tal Flefn is a painful Vail to the lively
Chriltian, for it divides him from the Sight
and full Enjoyment of his chofen Blefled-
nefs. At the beft we fee God but darkly
thro a Glafs while we dwell here ; the Mo-
ment of Releafe places us in the Region of
Spirits, where ive {hall fee him Face to Face,
1 Cor.xiii. 12.

Though all thefe Refle&ions may afford
us many ufeful Rules for our Pra&ice, yet
I will not finifh the Difcourfe without a
few Inferences , which are more exprefly
Practical.

Practical Directions.
1 ft, Give all Glory to God for ever, who
brings himfelf fo near to us : He puts us thus
far in the Road to Happinefs, when he
builds his Houfes amongft us, when he
approaches to us in his holy Ordinances^
when he calls, and caufes us to approach
to him, and gives us kind and fure Promifes
of Eternal Blelfednefs above in his immediate
Prefence. Let each of us join with Solomon
in that noble Piece of Worfliip, 1 Kings
fill. 27. But will God indeed dwell on Earth ?
Behold the Heaven of Heavens cannot contain
thee, how much lefs any Houfe that is built for

thee?

Ser.XI. the Felicity of Creatures*. 351
thee ? Yet the Lord is near to the Chur-
ches of his Saints, when they worfhip him ;
He is near to all that call upon him, to all that
call upon him in Truth, Pfal. cxlv. 18. And
his Word is near us, even in our Hands, and
on our Lips ; that Word which teaches us
the way to approach God, and enfures the
Bleflednefs.

O give Glory to God, the Great and
Holy God, that he fhould ever be willing
to lee Sinners approach him ; that the Ma-
jefty of Heaven, and the fupreme Lord of
all, who had been highly provoked by his
rebellious Creatures, fhould ever come in-
to Terms of Reconciliation ,• that he him-
felf fhould provide a reconciling Sacrifice,
to fatisfy his own governing Juitice, and a
reconciling Spirit to reduce the Rebel Man
to his Obedience and Love. This divine
Condefcenfion, O my Soul, demands thy
Wonder, and thy Worfhip.

idly, Adore the Myftery of the Incarnation,
and blefs God Incarnate : for this is the
Ground of all our habitual Nearnefs to
God, and all our adtual Approaches to him
and Heaven. It was God the Son ftooped
down, and approached to our Nature, and
took a part of it into Union with himfelf,
that we might approach to the Deity : No
Man cometh to the Father, but by the Son,
jfoZw xiv. 6. For ever had we, the wretched

Offspring

g 5 2 Neamejs to God S er . XI;

Offspring of Eve, been banifh'd from the
Courts and the Pre fence of God, had not
this Man Jefus, the Son of Mary, been cau-
fed firfl; to draw near, and to dwell near ;
and blefled be his Name for ever.

We rejoice with all the Powers of our-
Souls, to think how near to God the Man
jfefus is, for fince he approaches the Throne,
we fhall approach too, Rev. iii. 21. We fhall
be bleffed through his Bleflednefs, Gal. iii.
8, 14. He was firfl: chofen to draw near,
and ive chofen in him, Ephef. i. 4. Nearnefs
to God is ftill a Matter of Divine Choice
and Diftintftion : He approaches to God
above, accepted in his own fpotlefs Righte-
oufnefs, and we in him : He is in a more
tranfcendent manner one with God, and we
inuft be united to God by him, andfo made
fomewhat like him, John xv'in. 24. When
our Mediator approaches to the Father ia
Worfhip, he, as our High-Prieft, bears the-
Names r of the whole Church in Heaven and<
Earth, on his Breaft, and on his Shoulders,.
Exod. xxviii. 12, 29. In his Beauty of Ho-
linefs, we unholy Creatures are prefented.
before God, and caufed to approach with
glorious Acceptance.

Stand ftill here, O ye Saints of the.
Moft High, and furvey your Privileges and'
your Honours; and remember, that when-*
foever you draw near to God in the Courts
of his Houfe, 'twas Jefta who drew near-

firfl,

Ser.XL the Felicity of Creatures. 555
firft, 'tis Jefus who ftill dwells near to
make you acceptable ; 'tis he who main-
tains the Nearnefs of your State, and
your Peace with God, by ever prefenting
your Natures in his Perfon : He appears in
the Prefence of God for us, Heb. ix. 24. "Tis
jfefus who, by his Spirit, lifts you up near
to the Father ; and 'tis by his beft-beloved
and neareft Son, that God the Father
draws near to all his Children.

3dly, Be not found amongfl the Mockers of
Approach to God, and holy Converfe with him
in IVor/hip. They defpife Felicity itfelf.
Such there have been of old, and fuch there
are in our days ; and becaufe they are afar
off from God themfelves, they deny all
Nearnefs to him, they ridicule our Ap-
proaches to God, as the vain Effefts of a
wild Imagination, and the meer fenfible
Commotions of a warm Fancy.

But is it not a very rational and intelli-
gible thing, for a Soul in publick Worfhip,
fo to draw near to God, as to learn more of
him, and to know more of his Perfe&ions
and Graces than he knew before ? May not
fuch a Worfhipper have his Love to God
raifed and warmed by fuch advancing
Knowledge ? And may he not arife, by
holy Inferences, to a livelier and a furer
Hope that he is beloved of God too, and
folace himfelf in this Aflurance ? What is
there in all this which is not perfe&ly

agreeable

554 Nearnefs to God Ser.XL

agreeable to Reafon, or that fhould pro-
voke an impious Jeft ? But let fuch have a
care, left they blafpheme God and his Spi-
rit : let them take heed, left they be thruft
down to Hell, and fet at a dreadful Diftance
from God, without Remedy, who deride
the Joy of Heaven.

4thly, Take heed of thofe Deceits of being
above Ordinances, left you lofe true Hap-
pinefs through Pride and Vain-conceit.
Abandon the vain Fancy of living nearer
to God in the Negled of 'em. God is
glorious in himfelf, but he has appointed
Ordinances, as Means whereby we may
approach and fee him. Some Stars, tho
large in themfelves, yet are not vifible
without Glafles : and others that are vifible
to the naked Eye, yet appear much fairer
and larger by this Help. Even fo thofe Glo-
ries of God, which are unknown to Rea-
fon, and to the Light of Nature, are dis-
covered in the Miniftrations of his Word ;
fuch are his Subftftence in three Perfons, and
his Forgiving-Grace ; and thofe Glories of
his Nature, which are traced out by Hu-
man Reafon, (land in a diviner Light, with
all their Splendors about 'em, in the Gof-
pel and the San&uary.

5thly, Never reft fatisfied without approach-
ing to God in Spirit and in Truth , when you
attend on his Ordinances. This is the Good-
nefs of his Houfe that mull fatisfy the holy

Soul

Ser.XI. the Felicity of Creatures. 355

Soul of the Pfalmift, as he expreffes it in
the following Words of my Text : We fhall
he fatisfied with the Goodnefs of thine Houfe.

What a Folly 'tis to be pleafed with emp-
ty Ordinances without God 1 1 Tim. iv. 8.
Bodily Exercife profits little : To make a fe-
rious Matter of meer External Things, and
to make nothing of Spiritual ones ! Thefe
formal and filly Creatures come to the Pa-
lace of the King, and turn their Backs on
his Perfon, to play with his Shadow upon
the Wall : ridiculous and childifh Folly !
And yet how often is this the trifling Prac-
tice of Men of Wifdom ? and fometimes
Perfons of true Piety are tempted to indulge
it. Let me ask my Confcience, " Did I
4C never let my Curiofity dwell upon the
c< juft Reafoning, the correft Style, the pret-
cc ty Similes, the flowing Oratory, or flowe-
cc ry Beauties of a Sermon, while I neg-
cc le&ed to feek my God there, and to raife
<c my Soul near him ? Or perhaps I was
c charmed with the Decency and Voice of
<c the Preacher ; or, it may be, was better
entertain'd with fome zealous Party-
Flights which flattered my own bitter
Zeal, and feem'd to fandify my unchari-
table Cenfures : and when I return'd from
the Place of Worfhip, I had a pleafant
' Remembrance of all thefe. M But it had
been better,if Confcience had rep roach M my
Folly, and made me remember, That I had for-
got my God there. 'Tis

J 56 Nearnefs to God, &c. Ser.XT.

'Tis alfo a dreadful Abufe of Gofpel-
Ordinances, and a high Mockery of God, to
come to his Courts, and not draw near
him : Jer. xii. 2. When God is near in our
Mouth, but jar from our Heart. Ordinances
are an appointed Medium for Man to come
to God by them. If we ufe them not as
fuch, we either make Idols of them, by pla-
cing of 'em in God's ftead, or we make no-
thing of them, no Means of Converfe with
God ; both ways we nullify 'em, for an Idol
is nothing, and meer Vanity, as the Prophets
and the Apoflles fpeak : So Ordinances are
vain and unprofitable, and utterly inefficient
to make us happy without God. They are
meer Images, and Shadows without the Sub-
ftance.

To feek after God, and endeavour to
approach him in all his own Inftitutions, is
the way to be recovered from the Miferies
of the Fall. To live in a holy Nearnefs to
God, is a Reftoration to the Pleafures of
Innocency. 'Tis the full Happinefs of rea-
fonable Natures to be always with God :
*Tis our nobleft Honour, and our fweeteft
Confolation, in this State of Darknefs and
Tryal, to get as near him as Earth and
Grace will admit ; and 'tis alfo the beft Pre-
parative for Heaven, and the State of Glory,
where we fhall dwell for ever near him, and
be for ever bUffed. Am \.

SER-

1

C 557 1

Sermon XII.

The Scale of Bleffednefs :

o R,

Bleffed Saints, BleiTed Saviour, and

Bleffed Trinity.

i

Psalm lxv. 4.

BJejfed is the Man whom thou chufeft,
■id cauftfl to approach unto theey
that he may dwell in tl ts.

The Second Part.

Y the Entrance of Sin into the
World, Man was firft feparated
from God and Happinefs ? God
in righteous Anger withdrew
from his Creature Man ; and
Man,obcying the Diftates of his own impious
Folly, runs farther away from his Maker

God :

3 58 The Scale of Blejfednefs. Ser.XIL
God : He is born like a wild AJfe's Colt, un-
knowing and thoughtlefs ; and like a GEt
he runs wild in the Foreft of this World,
roving amongft a thoufand Vanities in queft
'of Happinefs, but afar off from God ftill.
He feeks fubftantial and pleafant Food, but
he meets with broad barren Sands in the
Wildernefs, or with Brakes, and Briars, and
bitter Weeds. He follows every foolifh
Fire of Fancy, till he is led into many a Pit
and Precipice : He rifes again, and changes
the Chafe : He flies perpetually from Objed:
to Objeft, but finds everlafting Difappoint-
ment, Shadows, and painted Hopes, flatter,
and tire, and delude him, till he lies down
and defpairs in Death.

This is the Cafe of Mankind by Nature ;
they live ignorant of God, and wilfully blind
to their own Felicity. Fatal Blindnefs, and
wretched Mankind ! But bleffed be God,
that he has not renounced and abandoned
all our Race for ever, and fixed us in a
State of eternal Separation from him ! Blef-
fed be God, wrho has chofen, and already
called many of the Wanderers to himfelf a-
gain ! He has built Dwellings for himfelf on
Earth ; he has appointed Means for t>ur Re-
turn, and invites all to approach him. Good
David had a full and lively Senfe hereof,
when he wrote the Words of this Song ;
Bleffed is the Man whom thou chufeft, and caufeft
to approach unto thee% that he may dwell in thy

Courts :

Ser.XIL The Scale of Blepdnefs. 3 59
Courts : Whence I derived this DoBrine m
the foregoing Sermon.

Doft. Neamefs to God, is the Foundation of

a Creature's Happinefs.
This Truth appeared in full Evidence,
while we confidered the Three chief Ingre-
dients of true Felicity, (viz.) The Contemplation
of the nobkft ObjeEl, to fatify all the Power* of
the Underftanding ) the Love of the fupreme
Good, to anfwer the utmoji Propenfties of the
Will ', and the fweet and everlafting Senfa-
tion and AJfurance of the Love of an almighty
Friendi who will free us from all the Evils
which our Nature can fear, and confer upon
us all the Good which a wife and innocent
Creature can defire. Thus all the Capaci-
ties of Man are employed in their higheft
and fweeteft Exercifes and Enjoyments.
Now 'tis God alone, the great and ever-
blefied God, who can furnirti us with all
thefe Materials of Bleflednefs, who can re-
fine our Natures, and who can thus engage
and entertain all the Powers and Appetites
of our Natures refin'd.

Having hnifh'd what I defign'd in the
Explication and Proof of this DoSirine, I
proceeded to make various Reflections for our
Information and Practice. But the Meditation
which I propofed, and referved for this Dif-
courfe, was the Sacred Scale of Bhjfednfs^ or
the fever al Degrees of Felicity that Creatures
are pojfejfed of according to their advancing Ap-

proachci

$6o The Scale of Blejfednefs. Ser.XlL
f roaches toward God ; and we fliall find Blef
fednefs, in its higheft Perfe&ion, to belong
only to God himfelf.

Ift Degree of Blessedness.

I. Happy are theyvjho> tho they are Sin-
ners by Nature, yet aye brought fo near to Gdd,
as to be within the Sound and Call of his Grace.

In this Senfe the whole Nation of the
Jezus was a People near unto God, for he /hewed
his Word unto Jacob, his Statutes and his Judg-
ments unto Ifrael ; and upon this account
they were happy, in antient Ages, above all
Kingdoms of the Earth : Pfal. cxlvii. and
cxlviii.

Happy thofe Countries where the Apoltles
of Chrift planted the Gofpel, and brought
Grace and Salvation near them, tho they
were before at a dreadful Diftance from
God ! Happy Britons in our Age ! Tho we
are involv'd, with the reft of Mankind, in
the common Ruins of our firft- Defe&ion
from God, yet we are not left in the Dark-
nefs of Heathenifm, on the very Confines of
Hell : But God has exalted us near to Hea-
ven and himfelf, in the Miniftrations of his
Word, and led us in a way to his everlafting
Enjoyment : He has built his Sanctuaries a-
mongft us, and eftablifh'd his Churches -khg
the midft of us. We are invited to behoftL
the Beauty of the Lord, to return to our Obe-
dience, and his Love, and thus be made hajr-
py for even This

Sen .XII. The Scale of Bkjfednefs. 3 6 1

This is a matter of Divine Choice and pe-
culiar Favour. Bleflfed England, whom he
hath chofen, andcaufed to approach thus far to-
wards himfelf J And why was not the polite
Nation of China chofen too ? And why not
the poor Savages of Africa, and the barba-
rous Millions of the American World ? Why
are they left in a difmal Eftrangement from
God ? Even foy Father, becaufe it f leafed thee,
whofe Counfels are urfarchable, and whofe
Ways of judgment and Mercy are paji find-
ing out,

Blejfed are the People who hear and know the
joyful Sound, Pfal. lxxxix. 15. But there a/e
Degrees of this Blejfednefs even in the Lands
W'hich enjoy the Gofpel.

Blejfed are they above others, who dwell
near to the Places of Publick Worfhip, who
fit under an enlightening, a powerful and
perfuafive Miniftry, who have opportunity
to hear the Word of God often, and who
hare Skill to read it.

Blejfed are they who are born of religious
Parents, and trained up in the early Forms
of Piety ; thefe are ftill brought nearer un-
to God : they are nurfed up, as it were, in
his Churches, and dwell in his Courts.

And blejfed are thofe who are devoted to
the Service of the Sanctuary, like the P> iejis
and Levites of old, who were brought iie^r-
eft to God among all Ifrael ; for their civil
Employment, as well as their religious Duty,

R lei

ggfe The Scale of Bleffednefs. Ser.XII.

led them continually toward God, Heaven,
.and Happinefs.

But all thefe glorious Privileges are not
fufficient to enfure eternal Felicity, unlefs
we come one Step farther in approaching to
*God.
-

lid Degree of Blessednb s s.
\I. Happy are thofe Souls who have been
taught to improve their outward Advantages of
JSfearnefs to God, fo as to obtain Reconciliation
/with him by the Bleed of Chrift.> This is the
great End of all the Privileges before-men-
tioned, which either Jew or Gentile were
Partakers of : this was the Defign of all the
Approaches that God made towards them.
• Peace and Salvation were preached to thofe
which were afar offy and to them that weye nighy
and Chrift died to reconcile both unto Gad ;
and that thro him both might have an Accefs by
one Spirit unto the Father, Eph.ii. \6y 17, 18.
Why are all the alluring Glories of the
Lord difplay'd before us in his Gofpel, but
that we might be drawn to love him ? Why
,are thefe wondrous Manifeftations of his
Grace made to us, but that we might be-
come the Objefts of his Love, and tafte of
his fpecial Goodnefs,

Happy Perfons who are weary of their old
Eftrangement from God, who have heard,
and have received the ^Otters of his Mercy ;
who have made their folcmn Approaches to

God
Ik

Ser.XH. The Scale of BlcQednefs. 36$
God by Jefus the Mediator, and are joined
to the Lord in a fweet and everlafting Cove-
nant! Happy Creatures , who behold the Beau-
ties of their Maker's Face with double Plea-
fure, who love him with all their Souls,
and begin to tafle the Love of his Heart
too. This is a Matter of fpecial Privilege.
Slejfed are the Men vsbo are thus chufen, by Di-
vine Grace, and whom he has caufed to ap-
proach to himfelf by the converting Power ot
his own Spirit ! Let them come, let them
come, and give up their Names to his
Churches ; lee them take up their Places,
and dwell in his Courts on Earth, and thus
make a nearer Approach to his Court of
Heaven.

O that Sinners would once be convinced
that there are Divine Pleasures in Religion,
and Joys which the Stranger intermeddles not
with ! O that they would be once brought
to believe that Happinefs confifls in approaching
to God! That they would but give Credit
to the Report of wife and holy Men, who
have lived in humble Converfe with God
many Years ! What a facred and fuperior
Pleafure 'tis, above all the Joys of Senfe,
to love the great and blefled God, and to
know that he loves me ! To walk all the
day in the Light of his Countenance ! To
have him near me as a Counfelior, whofe Ad-
vice I may ask in every Difficulty of Life !
To be ever near him as my Guard, and to
R2

^«4 The Scale ofBlejjednefs. Ser.XlI.
fly from every Danger to the Wing of his
Protection ! To have fuch an almighty Friend
with me in Sicknefs and Sorrow, in Anguifh
and mortal Agonies, and ready to receive
my departing Spirit into the Arms of his
Love !

O that the formal and nominal Chriftian,
•"who attends Divine Worfhip, would but
once be perfuaded, that if he come one ftep
nearer to God, his Happinefs will receive
almoft an infinite Advance ! Let the Sha-
dows lead him to the Subftance ; let the
Image in the'Glafs allure him to converfe
with the original Beauty, and the Ordinan-
ces of Grace bring him near to the God of
Grace 1 Let him no. longer content himfelf
with Piftures of Happinefs, but give him-
felf up entirely to the Lord, and be made
Pofleffor of folid and fubftantial Felicity.
Blefled is the Man who has renounced Sm
and the World, and his Heart is over-
powered by Divine Goodnefs, and brought
near to God in his holy Covenant !

Yet there are Degrees of Blejfednefs among
the Saints on Eanh. Elejfed is every Soul
whofe State and Nature are changed, who
is not a Stranger, but a Son : but more
■blejfed are thole Sons who are nioft lfke
their heavenly Father, and keep clofeft to
him in all their Ways ! Bleifed are they
^bove others in the "holy Family, who fel-
iiom wander from their God, whofe Hearts

arc

Ser.XII. The Scale of BleJJedvefs. 365

are always in a heavenly Frame, and whofcr
Graces and Vermes brighten and improve?
daily, and make a continual and joyful Ad-
vance toward the State of Glory.

IIId Degree of Blessedness.

III. Now let us raife our Thoughts,

and wonder at the Blejfednefs of the Saints

and Angels in the upper World \ and bleffed

are thofe Spirits (whether they belong to

Bodies or not) whom the Lord has chofen,

arid caufed to approach fo near him, as to dwell

and abide in his higher Courts i They

are fully fatisfied with the Goodnefs of his

Houfe, even of his heavenly Temple, The

Saints arc eftablifhed as Pillars in this Tem*

pie sf Gcdy and fhaU go no more out. They

approach him in their fublime Methods of

Worlhip, without the Medium of Typos

and Ordinances : They fee God Face to

Face, 1 Cor. xiii. 12. Tho' Ordinances in

the Church on Earth are Means of drawing

near, yet in that very thing they are alto

Tokens of iome Degree of Eftrangemenr.

The Saints above are conftantly before the.

Throne, or Night and Day ferving the Lordy

as it is expreifed metaphorically, Rtttftt. 15*

the' in truth there is no Night there; for they

10 dwell with God, dwell in Light ever I ajl-

ing : They approach to their Maker in mod

durable Ads of Worfhip, without any

uiterpofing Cloud to hide his Face from

R 3 them,.

%66 The Scale of Blefiednejs. Ser.XII.
them, without Clogs and Fetters to hold
them at a diflance, without Wanderings,,
without Sins, and without Temptations.

O blefled State ! O glorious Felicity !
They behold the Beauty of the Lord, tranf-
ported in Divine Contemplation, infinitely va-
rious and immortal. They feed upon his Good-
nefs with all the Raptures of refined Love,
and are held in long Extafy under the perma-
nent Senfations of the Love of God.

Yet in this State of perfed: Glory, there
■re doubtlefs fome different Degrees of
Neamefs to God, and confequently there aTe
deferent Ranks and Orders of blefled Spirits.
"1 his is evident amongft the Angels beyond
■all coritradi&ion ; for tho' all of them behold
the Face of God continually y Matth. xviii. 10.
yet Gabriel feems to be a Favourite-Angel,
funding in the Prefence of Gcd, and employed
in the nobleft Errands to Men, Luke u ip.
And wc read of Seraphs and Cherubs, Angels
and Arch- Angels, Thrones, Dominions, and
Principalities'^ which plainly exhibits to us a
celeftial Hierarchy, or fuperior and fubordi-
nate Ranks of Glory and Power.

And \shy may it not be fo amongft the
Saints on high, thofe Sons of Adam who
are made like to Angels ? 'They are fo many
Stars that fhine with various Degrees of
Splendor, as they are placed nearer to the
Sun of Righteoufnets, and receive and re-
lied more of his Beams. I might multiply

Aj>

Ser.XIL TIm Scale qf'BleJJeJnefs. ^6j

'Acguments on this Head, but I fhall at pre-
fect ask only thefe two or three convincing
Queftions.

... Can ve ever imagine that Mofes the
' Meek, the Friend of God, who was (as it-
)vere) his Confidant on Earth, his faithful Pro-
phet to inftitute a new Religion, and efia-
blifh a new Church in the World ; who, for
God's fake, endured forty Years of Banifli-
ment, and had forty Years Fatigue in a
Wildernefs; who faw God on Earth Face
to Face, and the Shine was left upon his
Countenance : Can w;e fuppofe that this
Man has taken his Seat no nearer to God
in Paradife, than Sampfm and Jepbtba, thofe
rafh Champions of Heaven, thofe rude and
bloody Minifters of Providence, if ever
they arrived there at all ? Or can we think
that St. Paul, that greateft of the Apoftles,
who laboured more than they aSy and was in
Sufferings more abundant than the reft ; who
fpent a long Life in daily Services and
Deaths for the fake of Chrift, is not'* fitted
for, and advanced to a Rank of Bleflcdnefs
fuperior to that of the crucified Thiefy who
became a Chriftian but a few Moments, at
the end of a Life of Impiety and Plunder ?
Can I- perfuade myfelf, that a holy Man,
who has known much of God in tlrs
Work!, and fpent his Age on Earth in
Contemplation of the Divine Excellencies,
who has acquired a great degree of Nfrir-
R 4 w//i-

368 The Scale o/BkjJednefs. SetvXir.

tiefs to God in Devotion, and has ferved
him, and fuflfered for him, even to old
Age and Martyrdom, with a fprightly and
faithful Zeal : can I believe that this Man,
who has been trained up all his Life to
converfe with God, and is fitted to re-
ceive Divine Communications above his
Fellows, fhall dv.ell no nearer to God here-
after, and fhare no larger a Degree of Blef-
fednefs, than the little Babe who jufl en-
tered into this World to die out of it, and
who is faved from everlafting Darknefe,
(fo far as we know) meerly by the fpread-
ing Vail of the Covenant of Grace, drawn
over it by the hand of the Parent's Faith ?
Can it be, that the great Judge who cometh,
and his Reward is with him, to render to every
m? according to his Works, will make no di-
flir.&ion between Mofes and Sampfon, between
the Apiftle and the 'Thief between the aged
Martyr and the Infant, in the World to come ?
And yet after all it may be matter of En-
quiry, Whether the meaneft Saint among the
Sons of Adam, has not fome fort of Privilege
above any Rank of Angels, by being of a
Kindred-nature to our Emmanuel, to Jefus
the Son of God ? But this leads me to the

IVth Degree of Blessedness.
IV. Let. us ftand (till again, and wonder
yet more at the Blcffednefs cf the Man Chiifi
Jefus in his Approach to God.

I. His

Ser.XIL The Scale of Blejfednefs. $69
1. His very Union to God is habitual BUffed*
Kefs. He is conftituted near to God by an
unfpeakable Union. What Joys, what un-
known Delights, above our Language, and
above our Thoughts, poflefs the holy Soul of
the Man Jefus, for he is the neareft Creature
to the Blefled God 1 for he is one with God
the Son. The Son of David, according to
the Flefh, is joined in a perfonal Union to
the Eternal Son, who is over aUy God blejfed
for evermore, Rom. ix. 5.

There was a time indeed, when the
Divine Nature fo far withheld its Influen-
ces, as to let him feel Sorrows and fharp ■
Agonies, when he came to make himfelf a
Sacrifice for our Sins, and exposed his holy
Nature to Pain and Shame : He confented
for a Seafon to have God abfent, bus \
cry'd out terribly under the prefent An-
guifli of it, and fhall have no more Tryals ;
of this kind. Cirri ft being raifed from the
Dead, dieth no more, Rom. vi. 9. The Man
who was born of the Virgin, fhall now
have the Eternal Son of God for ever ma-
nifefting. himfelf in him, and to him, ac-
cording to this Divine Union.

This is that glorious Piece of Human
Nature, that One Man, whom God has
cholen, from all the reft of Mankind, to
bring fo near to himfelf. This is that
Flefh, and that Soul, which were chofen
b.y God. the Father's Decree, and the Will
R5 tf

370 The Scale vfWetfednefs. Ser.XIL
of God the Son, from among all poffible,
a»d all future Flefh and Souls, to be made
for ever one with God ; and they are for ever
one. This wondrous Union has, and muft
have everlafting Pleafure in it, vaflly beyond
our neareft Unions and Approaches to God,
even in our moft exalted State in Grace or
Glory. This is an Approach to God in-
deed, and bleffed is the Man whom thou had
thus chofen, O Lord, and thus caufed to ap-
proach unto thee9 that he may dwell \ not only
in thy Courts, but in thy Bofoni, in thyfelf
for ever and ever: Bleffed is this Man, and
may he be for ever bleffed ! *

2. His Knowledge of God is mueh more inti-
mate, more exten/irve% and more perfe£ly than
any ether Creature can attain : for as he is
exalted to the higheft Station and Dignity
that can belong to a Creature, fo we may
be allured the all-wife God has furnifhed
him with Faculties of the nobleft Capacity,,
anfwerable to fo exalted a Station ; and

* I know the word Blcjfed, when 'ris applied
to God or Chrijl, generally fignifies, that they are
the Objects our of Bl'Jfiw avd Praifey and *tis thus
tranflated from the Originals, Tj^Q or (\>Koyy?'o<; :
But in our Tongue this Word fignifies alfo Happy
find the original words yjJH and Maxuptoq, are
frequently rendei'd Bkjfed, to fignify Uapplnefs,
as in my Text. Tho, if our Translators had al-
ways obterv'd the dillin&ion, the precife Senfe
of the Original had better appeared.

arift

aer.XII. The Scale cf Bkjfednefs. 371
Chrift has the higheft Advantage to fill all
thofe Capacities with unconceiveable Trea-
fures of Knowledge, by dwelling fo near
to God, and being To intimately united to
Divine Wifdom. The fublime Furniture
of his Underflandmg is vaftly fuperior to
ail that we know, or can know ; for our
Union to God is but a diftant Copy, his
is the bright, but inimitable OriginaV
Our Nearneis to God bears no proportion
to that of the Man Jefus ; Jot his Union to
the Godhead is of a fuperior kind. Ke
has therefore a vafter Comprehenfion of all
Truth, and a fweeter Relifh in the Survey
of it, than any created Spirit, angelick or
human ; and hereby this part of his Blef-
fednefs becomes far fuperior to theirs.

3 . All the Outgoings of his holy Soul towards
Cod, all his Defires, his Love, and Delight,
are more noble in their kind, and more intenfe
in their Degree, than thofe of any other Crea-
ture. He who dwells lb near to Godhead,
fees vaftly more Beauty, Excellency, and
Lovelinefs in the Deity, than Men or An-
gels can do at their diftance ; and therefore
his Love is raifed to unknown Heights and
Raptures.

All his Worfhip of the Father confifts
of nobler A&s, and nearer Approaches,
than 'tis poflible for any other Creature to
perform, or partake of. Jefus, the Man,
worfhipped here on Earth; and he wor-

fhips

372 The Scale of Bleffefaefs. b^._
jfhips above in Glory : He loves the God-
head, as infinitely more amiable than him-
felf; he trulls in it as more powerful;
acknowledges God is above him in every
Glory, in every Beauty infinitely fuperior
to him ; and this is Divine Worfhip : i for
a Creature is flill beneath God, and the
Acknowledgement of it is the Worfhip due
from him. Now Chrifi pays this Acknow-
ledgement with greater Humility than the
meaneft Worm of the Race of Adam ; for
the nearer he is to God, the better he
knows the true diftance of a Creature : and
becaufe he doth it with greater Humility,,
therefore with fweeter Delight; for the
lower a Creature lies before God, the
nearer doth God approach it. The High
and Holy One, who inhahiteth Eternity, and
dwells in the high and holy Place, dwells aifo
with the humble Soul, Ifa. lvii. 15. But this
leads me to a farther Degree of the Bleffed-
nefs of the Man Chrifi Jefus ; and that is,

4. He Las a fuller, a richer, and a more
tranfporting Senfe oj the Love of God, fince
God makes nearer Approaches to him, and
difcovers more of his infinite Goodnefs, and
communicates more of his Love. We may
venture to fay, that God loves the Human
Nature of Chrifi better than he does any o-
ther Creature ; and this Human Nature has
a ftronger, and more intimate Confcioufnefs
of the Divine Love, and a fweeter Senfation

of

Ser.XII. The Seek of Bleffednefs. 373
of it, than Saints or. Angels can have, be-
caufe ot the Perfonal Union between the
Son of Man, and the Son of God > which
Union (tho we know not precifely what it
is, yet) we know to be fufficient to give
him the Name Emmanuel, God with us ;
which diftinguifhes it mod gloriouily from
all our Unions to God, and raifes his Digni-
ty, his Chara&er, and his Advantages, even:
as Man, to fo fublime a Degree above that,
of all other Creatures.

By his Exaltation, and his dwelling fo
near to God, his Powers are uneonceivably
enlarged, and made capable of taking in
higher Degrees of Felicity. Sights of God
ftretch the Faculties of the Soul, and en-
large it to receive more of God ; this eter-
nal Sight has our Redeemer We fee the
Glory of God chiefly in the Face of Chrifi
Jefus his Son, but he fees the Glory of God
in his own Face and Brightnefs, being urn-
ted to the Eternal Son, who is the Bright-
nefs of his Father's Glory , Heb. i. 2, 3.

5. As Chrifi is the Medium of our Near-
nefs to God, as he is the Head of all thofe
who approach to God, and the Mediator
thro whom all approach, fo his BlefTednefs
is above ours ; for in fome Senfe, and by
way of Eminence, he enjpys and feels all that
we enjoy and jeely and vaftly more too ; for he
is the Medium thro which we approach and
we enjoy, as \v*,! 5 a Perfon who himfelf,

and

£74 The Scale of BJttfednefs. Ser.XlL
and for himfelf, approaches and enjoys : As
when a Stream of Wine or Jiving Water is
conveyed from the Spring by a Pipe or Chan-
nel, the Pipe has a Tin dure of the rich Li-
quor as it flows ; fo, (if it be lawful to ijh
luftrate things heavenly and divine, by things
on Earth, and to bring them down to our
Idea's by material Similitudes) our Lord
jftfus9 who is authorized to confer Life and
Toy on the Saints, and through whom all
Grace, Glory, and Bleffednefs, are convey 'd
to them, feels, and taftes, and relifhes, em-
nently^ and in a. fuperior manner y all the Joy
and the Bleffednefs that he conveys to our
Souls \: and all better than we can do, for
he's nearer the Fountain ,* he takes a divine
and unknown 'Satisfeft ion in every Bleffing
which he communicates to us. Befides all
this, there are fome richer Streams that termi-
nate and end in himfelf ; the peculiar Privi-
leges and Pleafures of the God-Man, while
others flow thro him, as the Head, down to
all his Members, and give him the firfl Re-
lifh of their Sweetnefs.

When thrift, at the head of all the Eleft
Saints, fliall at the p.reat Day draw near
to the Father, and fay, " Here am /, and
<c the Children thou hajjt given we ; thofc b!ef-
<c fed ones whom thou haft chofen, that they
€l may approach unto thee by me ; I have of-
€€ ten approached to thee for them, and be-
€c hold I now approach with them to the

l1 Courts

Ser.XIL The Scale of Etyeinefs. 575;
u Courts of thy upper Houfe :" What
manner of Jpy and Glory fhall this be 1
How unfpeakably blcfied is our Lord Jtfus 1
and we rejoice wi:h Wonder.

Vth, Or Supreme Degree of Blessedness
V. Our Admiration may be railed yet
higher, if we make one Excursion beyond
all created Nature, and lift our Thoughts
upward to the Bhjfednefs &f the "Three glorious
Perfons in the Trinity. All their infinite and
unknown Pleafures are derived from their
ineffable Union and Communion in one
Godhead, their unconceivable Nearnefs to
each other in the very Centre and Spring of
all Felicity. They are infeparably and in-
timately one with God; they are eternally
one God, and therefore eternally blefled:
1 John v. 7. For there are three that bear record
in Heaven, the Father, the Word, and the Holy
Ghcjl, and theft three are cue : which Text I
believe to be authentick and divine, and that
upon juft Reafons, notwithftanding all the
Cavils and Criticifms that have endeavoured
to blot it cut of the Bible.

Nor is their Bhjfednefs, or their Nearnef,
a dull unattive Scace : Knowledge and mutual
Love make up their Heaven, fo far as Mor-
tals dare conceive of ;t, and fo far as we
have leave to fpeak of God after the manner
of Men.

Firft,

116 The Scale cfBhffednefs. Ser.XlL
Firft, Knowledge. An eternal blifsful Con-
templation of all the infinite Beauties, Powers,
and Properties of Godhead, and of all the O-
peraticns of thefe Powers in an unconceive-
able Variety among Creatures, is the glo-
rious Employment of God. His own Know-
ledge of infinite Truths, whether wrapt up
in his own Nature, or unfolded and dif-
piay'd in his i Works, is a Pleafure becoming
the Deity ; and each fecred Perfon pofleffes
this unknown Pleafure.

And befides the general Gkries of the Di-
vine Nature ± we may fuppofe, that a full
and comprehensive Knowledge of the Same-
nefs, the Difference, the fpecial Properties, and
the mutual Relations of the three Divine P erf cm
(which are utterly incomprehenfible to Mor-
tals, and perhaps far above the reach of all
created Minds) is the incommunicable En-
tertainment of the Holy Trinity, and makes
a part of their Bleffednefs. In reference to
this Myftery, God may be faid to dwell in
thick Darh*efs, i Kings viii. 12. or (which is
all one) in Light inacceffible, 1 Tim. vi. \&.
We are loft in this glorious, this divine A-
byfs, and overcome with dazling Confuuon-:
But the ever-blefied Three behold thefe U-
nities and Diflirttions in the cleareft Light.
As the Father knoweth me, fo know I the Father*,
faith Jtfus the Eternal Son, Jvhnx. iy. And
as the Spirit (j a Man, knoweth the things of
Man, fo the things f God are known te his own

Spirit,

Ser.XII. Tie Scale of Bleffednefs. 577

Spirit, for he fearrcheth the Depths of God, 1
Cor. ii. 10, 1 1. as 'tis exprefs'd in the Origi-
nal, t& £*9« tS 0s?.

But God's Contemplation, or Knowledge
of himfelf, is not his only Plcafure, for God
is Ltve, 1 Johniii. 8. He has. an infinite
Propensity toward himfelf, and an uncon-
ceiveable Complacence in his own Powers
and Perfections, as well as in all the Out-
goings of them toward created Natures.
His Love being mod wife and perfed, mud
exert itfelf toward the moft perfect Objed,
and the chiefeft Good ; and that in a De-
gree anfwerable to its Goodnefs too : there-
fore he can love nothing in the fame degree
with himfelf, becaufe he can find no equal
Good.

May we not therefore fuppofe the Blef-
fednefs of the Sacred Three to confi/t alfo
in Mutual Love ? May I call it a perpetual
delightful Tendency, and aflive Propenficy
toward each other? An eternal Approach
to each other with infinite Complacency ?
An eternal Embrace of each other with
Arms of inimitable Love, and with Senfa-
tions of unmeafurable Joy ? Thus faith the
Son of Gcd under the Chara£ter of Divine
IVifdim, Prov. viii. 23, 50. / Teas ft up from
Ever/a/lixg, from the Beginnings or ever the
Earth was. Then was I by him, as die brought
tip with hi in, and 1 was daily his Delight,
rejoicing always befit e him. As the Father

loveth

37$ The Scale of Blejjednefs. SenXIL
loveth the Son, fo the Son loveth the Fa-
ther. As the Father delights infinitely in
his perfed Image, fo may we not venture
to fay, the Son takes infinite Delight it*
the glorious Archetype, and thus imitates-
the Father? Will not the ExprefEons of the
Apoftle Paul, Heb.i. 3. and the Words of
Chrift himfelf, John v. ip, 20. encourage and*
fupport this manner of fpeaking ? He is the
Brightnefs of his Father's Glory, and the exprefs
Image of his Perfon :. The Father loveth the Son,
undfhowetb him all things that himfelf doth ; and
what things fever he fieth the Father do, theft
alfo doth the Son likewife. And this feems to
be the frrft Foundation of thofe glorious Of-
fices of rai/ing the Dead, and judging* the
World, which in the following Verfes are
committed to the Son, that all Men may ho-
nour the Son as they honour the Father, ver. 23. .
As the Blejfed Three have an unknown
Communion in the Godhead, or Divine
Nature, fo they mud have an unfpeakablt
JSfearnefs to one another's Perfons, an incon-
criveable In-being and In-dwelling in each
other. John xiv. 10. I in the Father, and the
Father in me. Each is near to the two other
Divine Subfiftences, and this mutual Near-
nefs muft be attended with Delight and Fe-
licity unknown to all but the B/eJJed Three
who enjoy it. O glorious and divine Com-
munion ! The Father for, ever near to his
own Image the Son, and herein blefled !

The

SerrXII. The Scale of Blejjednep. 379
The Son never divided from the Embraces
of the Father, and therefore happy ! The
Spirit everlaftingly near them both, and
therefore he's the evcr-bleffed Spirit ! And
all thefe united in one Godhead, and there-
fore infinitely and for ever blefled !

The Father is fo intimately near the Son
and Spirit, that no finite or created Natures
or Unions can give a juft Refemblance of it.
We talk of the Union of the Sun and his
Beam*, of a 'free audits Branches : But thefe
are but poor Images, and faint Shadows of
this Myftery, tho they are fome of the beft
that I know. The Union of the Soul and
Body, is, in my efteem, ftill farther from the
Point, becaufe their Natures are fo widely
different. In vain we fearch thro all the
Creation to find a compleat Similitude of
the Creator.

And in vain may we run thro all the Parts
and Powers of Nature and Art, to feek a
full Refemblance of the mutual Propenfity
and Love of the Blejfed Three toward each
other. Mathematicians talk indeed of the
perpetual Tendencies, and infinite Approxi-
mations of two or more Lines in the fame
Surface, which yet never can intirely con-
cur in c ne Line : And if we fhould fay
that the Three Perfons of the Trinity, by
mutual In-dwelling and Love, approach each
other infinitely in one Divine Nature, and
yet lofe not their diftindt Perfonality jj it

would

3 So The Scale of l Blejjednefs. Scr.XIL
would {?e but an obfcure Account of this
fublime Myftcry. But this wc are fure of,
that for Three Divine Perfons to be fo uiv-
conceivably near one another in the ori-
ginal and eternal Spring of Love, Goodnefs,
and Pleafure, muft produce inftnite Delight-
In order to illuftrate the Happinefs of the
Sacred Three, may we not fuppofe fomething
of Society neceflary to the Perfe&ion of
Happinefs in all intelle&ual Nature ?. To
know, and be known, to love, and to be belo*
ved, are, perhaps, fuch efiential Ingredients
of compleat Felicity, that it cannot fubfift
without them : And it may be doubted
whether fuch mutual Knowledge and Love,
as feems requiiite for this end, can be
found, in a Nature abfolutely (imple in all
refpe&s. May we not then fuppofe that
feme Diftinctions in the Divine Being are
of Eternal Neceflity, in order to compleat
the Bleffednefs of Godhead ? Such a Dif-
tinftion as may admit (as a great Man ex-
prefles it) of delicious Society. " We, for
l our parts, cannot but hereby have iu
u our Minds a more guflful Idea of a
" blefled .State, than we can conceive in
v meer eternal Solitude."

And if this be true, then the three Diffe-
rences, which we call Perfonal DifiinBions,
in the Nature of God, are as abfolutely
neceflary as his Bleffednefs, as his Being,

or, any of his Perfections.

And.

Ser.XII. The Scale of Bleflednefs. ?8i
And then we may return to the Words
of my Text, and boldly infer, That \{ the
Man is bleffed who is chofen by the free and
fovereign Grace of God, and caufed to ap-
proach, or dr/rvj near h\my what immenfe
and unknown Bleflednefs belongs to each
Divine Perfon, to all the Sacred Three, who
are by Nature, and Unchangeable Necef-
fity, fo near, fo united, fo much one, that
the lead Moment's Separation feems to be
infinitely impoffible, and (then we may ven-
ture to fay) 'tis not to be conceived ; and
the Bleflednefs is conceivable by none but
God?

This is a nobler Union, and a more
intenfe Pleafure than the Man Chrift jefus
knows or feels, or can conceive ; for he is
a Creature. Thefe are Glories too divine
and dazling for the weak Eye of our Un-
derdandings, too bright for the Eye of An-
gels, thofe Morning-Stars ; and they, and
we, muft fall down together, alike over-
whelmed with them, and alike confounded.
Thefe are Flights that tire Souls ot the
ftrongeft Wing, and finite Minds faint in
the infinite Purfuit : Thefe are Depths
where our tailed Thoughts (ink and drown :
We are -loft in this Ocean oi Being and
Bleflednefs, that has no Limit on e'er a
(ide, no Surface, no Bottom, no Shore.
The Nearnefs of the Divine Perfons to each
other, and the unfpeakable Rclifti of their

un-

uuuuuuucu x iccuuics, arc luu vait laeas ror
our bounded Minds to entertain. "T\$ one
infinite Tranfport that runs through Father,
Son, and Spirit, without Beginning, and
without -End, with boundlefc Variety, yet
ever perfefl:, and ever prefent without
Change, and without Degree ', and all this,
becaufe they are fo near to one another,
and fomuch one with God.

But when we have fatigued our Spirits,
and put them to the ucmoft ftretch, we
mull lie down and reft, and confefs the
Great Incomprehenfible. How far this fub-
lime Tranfport of Joy is varied in each
Subfiftence ,• how far their mutual Know-
ledge of each other's Properties, or their
mutual Delight in each other's Love, is
diftinft in each Divine Perfon, is a Secret
too high for the prefent Determination of
our Language and our Thoughts; it com-
mands our Judgment into Silence, and our
whole Souls into Wonder and Adoration *

Thus

* This Difcourfe was delivered near twenty
Years ago ; and the Reader will obferve fome
warmer Efforts of Imagination than riper Years
wouid indulge on a Theme fo fublime and ab-
ftrufe. Since I have fcarched more ftudioufly into
this Myftery of hue, I have learn'd more of my
own Ignorance : fo that when I fpeak of thefe Un-
fearchables, I abate much of my younger Affurance;
nor do my later Thoughts veoturc fo far into the

par-

Ser.XIL The Scale of Blejjednefs. 383
Thus we have traced the Streams of Hap-
pinefs that flow amongfl the Creatures in
endlefs Variety, to their original and eter-
nal Fountain, God himfelf : He is the all-
fufficient Spring of BlefTednefs, as well as of
Being, to all the intelleftual Worlds ; and
he is everlaftingly Selffujpcient for his owa
Being and BleiTednefs.

But are not we told in Scripture, that
God delights in the Works of his Hands, that
he takes pleafure in his Saints , that he re*
jokes in Zion, and refls in his Love to his
Church 5 that Jefus Chrift, even as Man,
and Mediator, is the Beloved if his Soul, in
whom he is -uieU-p leafed? Yes, furely, this is
one way whereby he reprefents his own
Divine Satisfaftions in our Language, and
after the manner of Men. But we muft
not imagine that he ever goes out of him-
felf, and defcends to Creatures, as tho* he
needed any thing from them, who are all
before inm as nothing, and Iefs than nothing,
and Vanity. 5Tis from his own VVifdom,
Power, and Goodncfs, as they appear in
all his Works, that his Delight arifes ; and

particular Modes of explaining this Sacred Do Strine.
Yet, fince I am fully eirablitiied in the Belief of
the Dmty of the Bi'JJed Tlxeey (tho' I know not the
Manner of Epl cation) I dare let this Difcourfe
appear now in the World, as being agreeable in
the main to my prefeat Sentiment* on this Sub-
bed. August* 1710*

'tis

$84 We Scale tf Bleffednefs. Ser.XIL

'tis in thefe Glories of his Nature, and in
the gracious Purpofes of his Will, as they
are manifefted in his Works, that the Saints
and Angels, and all the happy Ranks of
Being, find their higheft Satisfaction. 'Tis
in the Contemplation of God, and in the
Exercifes and Senfations of Divine Love, that
all fupreme Felicity confifts, fo far as we are
capable of being acquainted with it.

The only Reflection with which I fliali
conclude the Subjed, is this, That CW-
rmwicn with Gcd, which las been impioUfly
ridiculed by the profane Wits of the laft and the
prefent Age, is no fuch vijionary and fantajlick
Notion as they imagine ; but as it is'founded
in the Words of Scripture, fo it may be ex-
plained with great Eafe and Evidence to the
Satisfa&ion of human Reafon.

That it is founded in Scripture, appears
fufficiently in feveral Verfes of the 17th
Chapter of St. John's Gofpel, where the
Divine Union -and Bleffednefs of the Fa-
ther and the Son, are made a Pattern of
our Union to God, and our Bleflednefs ;
John xvii. 21, 22, 23, 26. "That they all may
be one, as thou, Father, art in me, and I in
thee ; that they may be one in us : And in this .
Sentej but in a lower Degree, even here
on Earth, our Communion, or .Fet'ow/hip, is
with the Father, .and with -Mis Son Jefus
Chrift, 1 John i. 3. Tho, our Communion
with Chrift includes alfo fome particular

Va-

Ser.XII. The Scale of Blegednefs* 385

Varieties in it, which is not my prefent Bu-
finefs to explain.

That this DoSlrine is exaEily agreeable ta
Reafon, may be thus demonftrated.

We ufe the Word Communion, when two
or more Perfons partake of the fame thing.
So Friends have Communion in one Tabic
when they dine together: Chriftians have
Communion in one bermon, in one Prayer, or
one Sacrament, when they join together in
thofe Parts of Worfhip ; and the Saints have
Communion with God in BlefTednefs, when
they rejoice in the fame Obje<9: of Contem-
plation and Love. God furveys himfelif, he
is pleafed with his own Glories, delights in
himfelf as the higheft and the noolect Ob-
ject ; he trufts in his own Right-hand of
Power, he leans upon his own Undemand-
ing, he refts in his own Couniels and
Purpofes, he feels, and he acknowledges all
his own infinite Perfe&ions, and thus he
enjoys them all. Thus alfo is our BLJfvdnefs
frequently fet forth in Scripture. 'Tis our
Happinefs to know God, to contemplate his
Glories, fo far as they are revealed ; to
love him and his Goodnefs ; to truft in his
Wifdom, and lean fecurely on his Strength ;
to feel the Workings of Divine Powers and
Graces in and upon us, and to make ac-
knowledgment of them all to God. Thus
the Image of God is reftorcd to us in Ho-
linefs and in Happinefs ; Thus we are faid
S t*

? 86 The Scale of Blejjednefs. Se ,XIL

tobekofy as God is holy ; and thus alfo we
are blejfed as God is blejfed.

But tho* we are admitted to this amazing"
Privilege, and hold Communion with God, \\v
the fame Objeft of Contemplation and*
Love, yet we muft ft ill remember, with'
humble Adoration, that his Holinefs, >atlcf
his Happinefs, does infinitely exceed oul"$*?,
The Pleafures which arife from his Know-
ledge and his Love of himfelf, are as far a-
bove our Tafte, or all our Ideas of Bleflfed-
nefs, as Heaven is higher than the Earth, or
as God is above the Creature.

There is another Senfe alfo of this Phrafe,
Communion or Feflvwfhip with God, which has
been ufed by many pious Writers, when
they make it to fignify the fame thing as
Converfe with God ; and this alfo depends
upon our Nearnefs9 or Approach to him :
As when a Chriftian, in fecret, pours out
his whole Heart before God, and is made
fenfible of his gracious Prefence, by the
fweet Influences of Inftru&ion, San&ifica-
tion, or Comfort. When Man fpeaks, and
God anfwers, there is a facred Commu-
nion between God and Man, Ifa. lviii. $?.
'Thou /hah call, and the Lord [hall an/wer.
This holy David often enjoy 'd, and al-
ways fought after it, When the Soul, in
fecret, complains of Perplexity and Dark-
nefs, and God is pleafed to give fome fecret
Hints of Dire&ion and Advice ; wlren the

Soul

VifefXtf. ^ &*/' ^ Blejjednefs. 3*7
«- Sotjjjf mourns before God, confeffing Guilt,
u>^d* the Weaknefs of Grace, and ibme Di-
? Tins Promife is imprefs'd upon the Mind by
4 the £Ioly Spirit, whence the Chriftian de-
prives Peace of Confcience, and Strength to
'fulfil Duty, and to refift mighty Tempta-
•tldhs': Thefe certainly are Seafons of Con-
verfejtr Communion with God.

So when, in publick PPcrJhip, we addrefs
God with our Souls in fervent Prayer, and
while we hear the Word of God fpdken to
us by his Minifters, we receive an Anfwer
• to thofe Prayers in the convincing and fanc-
- tifying Impreffions which the Word makes
upon the Heart ; this is alfo an Hour of
fecret Communion. So at the Supper of the
Lord, when with Hope and Joy we receive
the Bread and the Wine, as Divine Seals
of the Faithfulnefs of God's Covenant, and
when we t ran fact thofe folemn Affairs alio as
Seals of our Faith and Love, and our En-
gagements to be the Lord's ; we may pro-
perly be faid to hold Fellowship, or Commit*
nion with him.

What fwift Advances of Holinefs doth
the Saint feel in his Heart, and practife in
his Life, after fuch Seafons of Devotion !
What Glory doth he give to Religion in a
dark and (inful World ! What unknown
Pleafure doth he find in fuch Approaches
to God ! and he moves fwiftly onward in
his way to Heaven, by fuch daily Receipts
S 2 of

$88 The Scale of Blejfednefs. Ser.XII.

of Mercy, and Returns of Prarfe. Th^fe
are powerful Motives that will make him.'*
perfift in his holy Practice and Joy, in fcorn
of all the Mockery and Ridicule of a pro-
fane Age of Infidels. So the Moon holds *
bright Communion with the Sun, the fovereign
Planet ; fo (he receives and reflects his Beams }
(he (bines glorioufly in a dark Hemifphere,
and moves onward fublime in her heavenly
Courfe, regardlefs of: all the barking Ani-
mals that betray their fenfelefs Malice.

This bleffed Privilege and Pleafure of
Convey fe with God, which is enjoyed by the
Saints on Earth, is doubtlefs the Pleafure
and the Privilege of the Spirits of the Juft
made perfeBy and of Angels near the Throne,
but in a much higher degree : When they
addrefs the Majefty of Heaven in the Forms
of celeftial Worfhip, and receive immediate
and feniible Tokens of Divine Acceptance.;
or when they take their Orders and Com-
miffions from the Throne for fome particu-
lar Errand, or high Employment, and re-
turn again to make their humble Report
there : Thefe are glorious Seafons cf Con-
verfe with their Maker.

Much more glorious : Communion of this
kind does the Man Cbrifi Jefus enjoy with
God, in tranfa&ing all the vaft and illuftri-
ous Affairs of his Commiflion ; a Commif-
ion large as the Extent of his Father's
ngdom, full of Majefty and Jufticc, Ter-
ror

Ser.XII. The Scale of &efieanefs. 5S9

ror and Grace ; a Divine CommifTion to go-
vern, to redeem, and to fave, or to punifli
and deftroy Millions of Mankind, as well
as to rule all his unknown Dominions in the
upper and nether Worlds.

But in what manner this Communion be-
tween the Father and Chrifi is maintained,
we know not ; nor can v e guefs in what
manner, or in what degree, fuch fort of
Converge or Communion as this is pradifed,
or is poffible, between the three glorious
Perfons of the <.ver-bUffed Trinity. Thefe
are Myfteries wrapt up in facred Darknefs,
and the Explication of them furr unded with
Dangers. A particular Knowledge of thefe
Divine Unfearchables, any farther than
Scripture has revealed them, is by no means
neceflary, either to begin, or to maintain
our State of Grace. Let us content our-
felves a few Years longer with humble Ig-
norance, and we fhall have brighter Disco-
veries in the future World, if it be neceifa-
ry there to fulfil our Happinefs, and to
eompleat our State cf Glory.

S .3. TWO

TWO

SERMONS

O N

Our Appearance before

God here and hereafter.

Delivered in

Sir Thomas Abney's Family
at T'heobaldsy in Hcrtfordjfnre \

AT T H E

E V E N I N G-WO R S H I P,

Nov. 25. tfWDecemb. 9. 1716.

asm

( m )

T O

The Right Worshipful

Sir Thomas Ahney Kilt.

And Alderman of London^

Worthy SIR,

f|?p5B?s? H 1 LE you were retrained by the-
|^VVji| Laws of Men from Publick Worfijip'
inRfiJSSi in that Way which you have chofen2>
I alfo fuffered the fame Rejlraint, by the Pro-
vidence of Gcd confining me to long Sicknefs $\
during which time, 1 enjoy* d, in your excellent'
Family, many happy Conveniences towards the
Eafe of my Afflittion, and the- Recovery of my*
Health.

I thought it therefore a neceffary Piece of

Chrifliau Gratitude, that fom% of the Firft-

S*J3 Fruits

394 DEDICATION.

Fruits of my Labours Jhould be devoted ta
your Service : and with this View I attempted
fuch Meditations as might be well fuited to
my own Circumftances of Confine?nenty as well as
to yeurs ; that I might /peak more fenfibly from
the -Heart to your fphitual Advantage, and to
the Profit of aU your Houfhcld.

Since that time it has p leafed the Providence
cf Gcd to take off your Refer aint intirelyy and
to give you the Pledfares of his SanHuary ; yet
the Rtview of thefe Difcourfesy thro* the Opera-
lien of the Blejfed Spirit y may renew fome fife-*
ful Meditations y wnen effered from the Prefs as
a I'eftimcny of publick Thanlfulnefs, and in this
new Form propofed to your Perufaly byy

S I R,

Your rncft Affe&ionate
And Obedient Servant,.
Under many Obligations,

rh?£f^ k Watts,

SER-

c m 1

Sermon XIII.

Appearance before God here and
hereafter.

Psalm xlii. 2.

-When JbaJl I come an$ a-pfear
btfore God ?

The Firft Part.

HE Holy Pfalmift was now
abfent from his ufual Place
of Publick Worfhip, and re-
ftrained from coming near to
the Ark of God, which was
the Token of the Divine Prefence in the
Days of rhe Jewifb Church : and when he
had been meditating on his paft and pre-
fent Circumftances in this refpect, both
what he enjoy M heretofore, and what he

was

1$6 Jppearame before God Ser.XlIL.

was depriv'd of now, he breaks out into a,
IX vine Rapture ; As the Hart panteth after
the Wattr- Brooks, fo panteth my Soul after thee,
O God. And he goes on to defcribe the
Frame of his Spirit in this holy Song; The
Subftance and Senfe of the whole Pfalm is,
as it were, epitomized and drawn up into
thefe few Words, When /hall 1 come and ap~
pear before God ?*

I ftiall not fpend* time to fhew irr how
ipany Senfes Man may be faid to appear before
God-; but fhall content myfelf to fay, that
in this place it fignifies Attendance on Publick
Worflpip in the Place where it was ufualiy cele-
brated and performed.

In the Werds of the Pfalmifi we may find-
die Temper of his Heart exprefs'd under,
t^efe Two general Heads.

I. A Belief of the fpecial Prefence of Godin<
lis Ordinances of Publick Wbrjbip.

II. An earneft Lunging after them on that
account.

I fhall enlarge a little on each of thefef^
and malce Remarks, as I go along, under
each Head..

Firfl, The Words exprefs David's firm
Bdief of the f fecial Prefence of God in his Or*
dhiances, in fo much that he calls an Atten-
dance on them, an Appearance before God.
are always in the view of God, atid

every,

Ser.XIII. here and hereafter. J97

every Creature is naked and open in his
fight, and for ever appears before him as
the all-feeing and all-knowing Creator and
Governor of all things ; but it is a peculiar,
a gracious, and favourable Prefence of God
that belongs to his San&uary, his appoin-
ted Worfhip -:■ God is there taking fpecial
notice of our Carriage toward him, and
manifefting his Defigns of fpecial Mercy
toward us.

David well knew this, that the great
End of appointing Publick Worfhip, was,
that there might be a Communication be-
tween God and Man, who were fo dread-
fully feparated by Sin : He knew the gra<-
cious Promife, that where God recorded his
Name, there would he come to meet his People-,
and bkfs them% Exod. xx, 24. He knew what
fenfible Tokens of Divine Prefence were
found in the San&uary : there was the Ark
of God, and the Mercy-Seat that covered it,
upon which God dwelt in a bright fiining
Cloud, between the Golden Cberubims, to
fignify his dwelling in, Light among the
glorious Angels in Heaven : befide the
many fweet Experiences which David had
of fenfible Difcoveries of God in Counfel
and Grace, Strength and Confolation, in
his publick Worfhip

And have not Cbriftians, under the Got-
pel, as great a Reafon to expert the fpecial
Brefence of God among them in his Ordi-
nances ?

398 Abearance before God Ser.XIII.
nances ? Are they not appointed on pur-
pofe to bring God near to us, and to bring
us near to God ?

Have we not an exprefs Promife of God
himfelf dwelling in Flefh, that where two or
three are gathered in his Name, he will be in the
rnidft of them, Matt, xviii. 20. and is not Chrifi
worthy of Credit ?

Have we not his Word there published
and preached ? Doth not God appear there
very eminently, in the Glory of his Truth,
in the Beauty of his Holinefc, in the Purity
of his Commands, in the . Terror of his
Threacnings, in the Sweetnefs of his Pro-
mifes, in the Wonders of his Wifdom and
Power, and more amazing Works of his
Grace and Love ? Doth not the Lord dis-
cover himfelf there in the Majefty of his
Government, in the Miracles of his Pro-
vidence, and the Divine Glory of his Fore-
knowledge in Prophecies exactly fulfilled ?
Surely that Man mutt be blind indeed,
who fees not God in the holy Scriptures.

Will you fay, " All this may be feen and
<c read at home in private, as well as in a
cc publrck Aflembiy ?" But you muft re-
member, that even the written Word of
God was communicated to the mod part
of Mankind only in Publick Worfhip, for
fome thoufands of Years : for before the
Art of Printing was invented, one Bible was
fcarce to be found in feveral hundred

Houfes,

Ser .X1IL here and hereafter. 399

Houfes, and very few of the common Peo-
ple were capable of reading ; nor could
they know the written Word, but by their
Attendance on the pubiickMiniftrations of it.
And in our day, how many are there who
either do, or will know very little of Reli-
gion, but what they hear at Church ?

Befides, the written Word of God is given
to be expounded by his Minifters, that the
Gofpel being preached at large, and the
Truths of it being particularly apply'd, his
Prefence and Glory may appear therein. Ma-
ny Parts of Scripture are fo obfcure, that God
ftands, as it were, behind a Vail, or a Cur-
tain, till, in the Miniftry of the Word, the
Senfe is explained, the Vail removed, and
God ftands forth to fight in the open Glo-
ries of his Majefty, or his Mercy. 'Twas
for this Purpofe that Chrift, at his Depar-
ture from Earth, engaged the Promife of his
Prefence with his Minifters, in die Preach-
ing of his Gofpel : Lo ! I am with you always
to the End cf the Wc> Jd ; Matt xxviii. ult. And
is not this fufficient Ground for Men to ex-
pert and hope to fee God there ?

Befides all this, have not Chriftiam enjoyed

blefled Experiences of the Prefence of God m

an&uary, in the Aflemblies of his Saints?

One can fay, * I was all DarkneCs and Ig-

€i norance, and there I found Divine Light,

difcoverng to me my Sin andMifery, and
JJ his Salvacion/' Another can fay, c' I was

." dead

cc

4co> Jj)£earance hf ore God Ser.XIIIv-
" dead in Sin, and found my Soul raifed to
u a Divine Life there ; I was mourning and.
" defp&iring, and there I found a word of
" Support and holy Joy, fuch as no meer
Words of Men could convey into me : and
I am forced to confefs- God was in this Place.
" of a truth, l Cor. xiv. 2j."

R E MA R K S' on .the iff Head.
I . How much fhould we guard againfl Hy-
pocrify in Divine Wvrfoip, becaufe it is an*
Abearance before God? We do then, in a-
fblemn manner, fet ourfelves before God,,
and, as it were, humbly call God to look
upon us, and take notice of our Hearts.
Let us remember this, every one of us,,
when we go to Publick Worihip, Ave do hi-
effed fay to God, iC O Lord, we are al-
" ways in thy fight, but in a fpecial man-
€c ner we now come to fhow thee our
cc Hearts, to acquaint thee humbly with
" our Wants, our Sorrows, and our Sins,T
u our Defires and Hopes ■;"' and God will
not hold him guiltlefs that takes his Name in
vain : He is a jealous God, he will not be
mocked. Gal. vi. 7. He is a Spirit, and he
will be ivotfhipped in Spirit and in Truth, John
iv. 4. He is fharp-fighted, he fees thro' our.
Souls, and knows the Ends and Defigns of
our coming, whether to fee Creatures, and
be feen of them, or to fee himfelf, our
Creator: whether to obferve the Modes,.

Drefs,

Ser.XIII. here and hereafter. 401

Drefs, and Behaviour of our Fellow-Crea-
tures on Earth, or to learn the Will of
God, and the Mode of Heaven. Suppofe
Jefus Chrift, in his Human Nature, were
there, whofe Eyes are as a Flame of Fire,
and thro* your Countenances can difcern
the molt fecret Thought of your Souls,
would you not ftand in awe of his Majefty ?
Would not this glorious Appearance fix
the moft vain and fluttering Imagination in
a pious Solemnity ? How follicitoufly would
you watch over your Minds, left they
wander from Worfhip ! Haw carefully
would you keep your Hearts ! Or fuppofe
you faw the Holy Angels there which at-
tend the Churches in Worfhip, would you
not be afhamed to trifle even in their Pre-
fence? And has not the Spiritual Prefence
of the Great God as much real, tho' invi-
fxble Awfulnefs and Majefty in it ?

How do Perfons, both of the polite and
the vulgar World, all agree to drefs fine
and gay, and make the beft Figure of ail the
Week, to appear before Men on the Day
of the Lord ? But let us remember that we
come not only before Men, but before the
Living God, in whofe fight, Ornaments of
the Body are of no account ; and, O, what
Pains ought we to take, to put on our beft
Ornaments of the Mind ! to fee that our
Graces all fhine, when we are to ftand
before God ! and not to fuffer one vain

Though^

402 Abearance lefore God Ser.XHL
Thcrught, one corrupt AfFe&ion, to work
in us; nor a Spot, or Blemifh (if poffible)
to be found upon us !

Alas ! what Millions of Hypocrites have
we in the World ? How many may we fear
in every Congregation ? How many come
to attend at Prayers, but never feek to
join their own Wifhes and Defires with the
Words of him who fpeaks ? How many
Voices follow the Tune in a Pfalm, but
their Souls feel no Joy, no inward Eleva-
tions of Praife ? How many hear the Word
as the Word of Man, and their Hearts have
no Senfe of God fpeaking to them ? They
fit before God as his People, but their Heart goes
after their Covetoufnefs ; Ezek. xxxiii. 31. after
their Idols of Bufinefs, or carnal Pleafure,
after every vain Objed of their Eyes, or
vainer Images of the Fancy.

Let us take heed therefore, how we ihut
our Eyes, or harden our Hearts againft a
prefent and a fpeaking God ; for the Word
ef the Lord is quick and powerful : God fpeak-
ing by his eternal Word, or by his Mi-
nisters in his Sanctuary, pierces the fecret
Recefles of the Soul and Spirit ; God fits
there, difcerning the Intents and "Thoughts of the
Heart ; all things are naked and open before his
Eyes with whom we have to do. Heb. iv.

2d Remark. In Attendance on Publick IVor-
fhip, we fhould fix all our Hope and Exp eft a-
tion of Profit upon the Prefence of God in it ;

for

Ser.XIIf. here and hereafter. 405

for the Defign of Ordinances is to bring
us to appear before God. Now, if in things
of this Life God (hould be our chief Hope,
much more in things of another, Pfal. lxii. 5.
My Soul, wait thou only upon God, my Expecta-
tion is from him.

How ready are we, even in fpi ritual
Concernments, to depend on outward Forms
and Ceremonials ! and to hope, or defpair of
Succefs, according to fome circumftantial
Attendants on Worfhip ? One is ready
to fay, ci If it were a nice Enquiry into fome .
" deep Doftrine, I fhould get Something by
<c hearing the Word/' Another complains,
" Alas ! If it had been a Sermon of Grace
" and Privileges, I had not been fo carelefs
fc in my Attention, nor wafted my time/'
And a third fatisfies his Confcience with
this, u If I had heard Moral Duties enforced
€i powerfully on our Pra&ice, then I could
c profit by the preaching ; or, if he who
x minifters had but more Skill in compofing,
more Fervency of Speech, more Warmth
in Delivery, more graceful Pronunciation,
more Strength of Argument ; furely I fhould
feel more lading Impreffions of Religion
" under every Sermon." And thus we go
on from Week to Week, and worfhip with-
out any fenfible Benefit, becaufe we feek
all from Men.

But alas ! if all thefe things were exaftly
fuited to our Wifhes, the Matter ever fo

agree-

404 Afr^earanee he/ore God Sfer.XIIL
agreeable, the Manner ever fo entertaining,
the Voice ever fo charming, and the Perfor-
mance ever fo afte&ionate ; if God be not
there, there is no lafting Benefit: Paul may
plant, and Apollos water, but God gives
the Increafe ; 1 Cor. iii. 6. The Miniftration
of the Word is committed to Man, but not
the Miniftration of the Spirit. What can a
Man do to give Eyes to- the Blind ? to give
Ears to the Deaf ?- Can a Man make the
Lame to walk ? or raife the Dead to a Di-
vine Life ? and turn Sinners into Saints ?
Who is fufficient for thefe things ?

A Minifter is ready to fay, • When fhall
u I preach to fuch a People ! they would
<c learn and profit by my Sermons." A
Ghriftian is ready to fay, " When fhall Ihear
c< fuch a Minifier, or partake of fuch ail Or-

dinancey or hear a Difeourfe on fuch a Sub-
v jeSiy managed in fuch a particular Method?"
And they are ready to go away difcouraged
as tho' all Hope were gone, when they find
a Difappointment in the Pulpit ,• as tho* the
Graces of God were confined to a particular
Inftrument, or as tho* the Words of a Man
were our only Hope.

When any of us have been at Church, and
waited in the San&uary, let us examine
what did we go thither to fee ? A Shadow
of Religion ? An Outfide of Chriftian
Forms ? A graceful Orator ? The Figures
and Shapes of Devotion ? Surely then we

might

Set\Xlir. here and hereafter* 405

might with as much Wifdom, and more In-
nocence, have gone to the Wildernefs to fee a
Reed fhaken with the Wind. Can we fay as
the Greeks at the Feaft, John xii. 21. Wt
'would fee Jefus ? or, as Abjalom, 2 Sam. xiv-
j2. It is to little Purpofe I am come to Je-
rufalem, if I may .not f.c the Kings Face. Tfo
little purpofe we go to Church, or attend
on Ordinances, if we feek not, if we lie
not God there.

3d Remark. What everlafting "Thanks are
due to our Lord Jefus Chrift, who hath made
way for our Appearance before God with Comfort
and Hope ? You are called by the Name of
Chriftians, you profefs to believe in him,
but you know little what you have to do
with him, or what ufe his Name is of in
Religion, if you can go daily to appear in
the Prefence of God without him ; you
know not the Nature of Chriftianity, if you
do not feel a want of Chrifiy when you bow
yourfelves before God.

Con fid er a little what God is, and what
you are, that you may have a due Senfe c f
the Neceflity of Chrift: Say to yourfelves,
" I am going to appear before the great
" and glorious God, a God of infinite Per-
" le&ion, and I am a little VeiVel of meer
' Imperfection and Infirmity ; what (hall
iC I do to Hand in his fight ? He is a God
<c of Majefty and Judgment, and I a Tray-
" tor, a Rebel by Nature and Action ; I

" want

4c6 Appearance before God Ser.XIH.
<c want fome Perfon to introduce me into
" his Favour. He is a God of fpotlefc
" Holinefs, and I am defiled with a thou-
" fand Sins; Who fliall make me appear
" lovely in his fight? He is a God of in-
" flexible Juftice, and I a guilty Wretch, a
* " Criminal, a Malefa&or, already condem-
€t ned ; Who fhall plead for me, and obtain
Cl a-'Pardon 1% O beg of Chrifl to introduce
you with Acceptance ; in him alone can we
appear well-pleafing to God : He is the Be-
loved of the Father, and if we are ever ac-
<eptedi it mud be in the Bekved, Ephef. i. 6.
Chrift appears now in the Prefence cf God for
us, in the vertue of his Blood and fpotlefs O-
bedience, Heb. ix\ 12, 24. He who once ap-
peared with Sin imputed, was made Sin for
usy and was treated as a Sinner in the World
for our fakes, now appears before X}od, with-
out Siny in Heaven, as our great High-Prieft
and Surety, to make us acceptable to God
there. Nor fhould our warmeft Devotions,
nor our higheft Prai fes, dare to appear there
without him.

Remember that the High Priefl himfelf
among the Jews, was in danger of Death,
whenfoever he went into the Holy of Holies,
to appear before the Tokens of the Divine
Prefence, if he had not proper Garments
upon him, and the Blood of Atonement
wir hihr; fee Exod. xxviii. 35,43- Lev.
xvi. 2,13,14. Let Aaron be fo clothed,

and

SetvXIII. here and hereafter. 407

and the Blood fo fprinkled, faith the Lord, left
he die. How much more may we fear De-
finition, if we raftily, or carelefly, come
near and fpeak to God himfelf, and yet neg-
lect the Garment of Righteoufnefs, and the
Blood of Sprinkling, and Chrift our great
Mediator ?

Remember, O Chriftian, that for a Sinner
to appear before God wichout the Mediator,
is a thing of infinite Terror, and not of
Comfort. A Traytor would keep at the
fartheft diftance from the Prince, if he hath
no Friend to fpeak a word for him there.
To come and prefent yourfelves before God
as Sinners, without a Saviour, would be but
to awaken his Wrath, and put him in mind
of your Guilt, and his righteous Vengeance:
Remember therefore to take Chrift with you
when you come near to God. See Ephef. ii.
3, 13, &c. We are by Nature Children of
Wrath, and afar off from God, it is he only
can bring us near : No Man cometh to the Fa-
ther but by me, John xiv. 6*

And as this is the only appointed way for
Sinners to appear before God, fo it has been
the fweet Experience of ten thoufand Souls,
that they have drawn near to God, in this
manner, with Acceptance and Delight. Hear
what many a Child of God can tell you in
this Cafe : " When I had the firft fight of
u my Guilt and Defilements, and beheld
S God in the Terrors of his Holinefs and

fc<c Juflice,

40$ Abearance lefore God Ser.XlIL
" Juftice, as a confumingFire, I was affright-
cC ed at the Thoughts of appearing before
"him; -every Threacning that I heard, I
<c thought it was pronounced againft me,
a nor could I delight myfelf in the Bleflmgs
u <of his Gofpel, for they were not mine.
<c But when he was pleafed to lead -and draw
u me to drift, I {aw fuch an AU-fufficiency
<c of Atonement .and Righteoufnefs in him,
** that would anfwer all the Demands that
*c Divine Juftice had upon me ; I joyfully
<c accepted of this Salvation, I furrendred
*c myfelf as the Subjeft of his Saving Graces
u and tho now I behold God in the fame
" glorious and dreadful Attributes as before,
<c and behold myfelf itill defiled and finful,
" yet I humbly dare appear before him daily
" and hourly, for Jefus is my Intercelfor, he
*l is my Propitiation, he is the Lord my Rigb-
u teoufnefs, and my God fits upon a Mercy-
cc Seat fprinkled with the Blood of this hea-
" venly Sacrifice. My Sins are many and
" great, and the Matter of my daily Groan-
u ing ; I hear the Threatnings and Curfes
<c of his holy Law, but they affright me not '
<c from his Prefence ; for in the Name of my
cc Mediator I come, who hath borne the
<c Curie for me : With humble Penitence,
c: and with a lively Faith, I draw near to a
€i reconciled God, and give eternal Thanks
Cf to the Reconciler/'

4th Re-:

Ser.XIII. here and hereafter. 409

4U1 Remark. VVuat a Blejfng it is to I
many Houfes of God in the Naticn where wf
dwell, and tbofe Houfes of God near m ? God
may fay to us, as to Ifrael^ D^ut. xxx. 12*
Say not, who fl? all a fend into Heaven to Ixring the
Word to us that ice may hear it I Or, who ft all
"jp» over the Sea ? &c. for the IVord is very nigh
to us. We need not travel fo far as the Jews,
three times every Year, to Publick Worfliip ;
and yet they went from Strength to Strength , till
appeared before Gid in Zion, Pfd. lxxxiv-y.
Confider fome Nations where God is not
w orfliipped aright, and hath no Dwelling-
place ; confider how far fome poor Creatures
come even in this Ifland, many Miles from
their own Dwelling, to appear before God
in his Ordinances : But God feats hisThrone*
as it were at our Doors ; there are many
wSynagogues cf God in our Land, for us to
appear before him, and many near us in the
City where we dwell, and near us too in
this Place of Retirement-
How valuable a Privilege is it to dwell in
a religious Family, in a Houfe of God,
where there is a Church in ; he Houfe, as Philenu
2. where we often appear before .God ? How
gladly would many Perfons (who are in bet-
ter Circumftances in the World than fome of
us enjoy) exchange thofe better Circumilan-
ces for fpiritual Advantages, fuc/i have.?
But fome of you perhaps ma
" be faved without fo much Religion, with*-

roue

v

410 Abearance lefore God Ser XIII.

" out fo much ado about the Worfhip of
" God in Families or in Churches. " Let me
tell you, if a Religious Family be not a Piea-
lure to you, Heaven itfelf cannot afford you
Pleafure ; for that is but one great Religious
Family, of which Jefus Chrifl is the Head :
and if theBufinefs of that Place be not your
Delight, you ftiall never have a Place there.

Shall I ask the Servants of this Houfe5
when you are called in to Morning and Eve-
ning Prayer, what is your End ? Do ye come
with Hope andDefire to appear before God?
or is it meerly to obey the Orders of the
Houfe, and comply with the Cuftom of the
Family, for the fake of your temporal In-
terelt ? Ask yourfelves, my Friends, what
is it that brings you in conftantly at the Sea-
ions of Reading and Praying ? Is it a Defigil
to get near to God ?

Shall I ask the Children, When you come
in at the Hour of Worfhip, do you fet
yourfelves as before God? Do your Thoughts
go along with the Words of him who prays ?
Do ye attend to the Word read, as the
Word of God whereby you muft be judged ?
Or do you fatisfy yourfelves tp wear out the
quarter of an hour in fitting fltfll, or in kneel-
ing as others do, without Thoughts of God ?

Shall each of us ask our own Hearts, How
do we pals the time of daily Worfhip ? Are
we careful to lay afide all our Thoughts of
the World, that we may be at leifure for

God ?

SenXIII. here a?id hereafter. 411

God ? Remember, that not only in the
Morning and Evening Devotion, but at every
Meal we appear before God : Now do we
join in Prayer tor a Biefling on our Food,
and in giving Thanks ? or do we think the
Words of one who (peaks, fufficientiy fanfti-
fies and blefies the Meat for all who tafte it ?

Let us farther ask our Conferences this
me Qyejliou, Bo we remember God all the
day, as thofe who have appeared before
him at Worfhip in the Morning ? Do we
walk among Men, as thofe who dwell in a
Houfe of God ? Do we eat, and drink, and
fpeak, and live ; as thofe who profefs fa
much Religion and Worfhip ?

Let us think on thefe things, and confidef
who there is among us that ventures to trifle
with the great and dreadful God in fuch Ap-
pearances before nim ? or provoke him with a
Converfation unfuitable to fuch Profeilions ?

Blefled be God, there is more than the
Form of Godlinefs found in the governing
Parts of this Family ! and I am perfuaded,
that not the Parhur only, but the meaner
Rvorrn, are Witneiles of Devotion and pious
Difcourfe : But we are none of us above the
need of Self-Enquiry ; and as we all appear
with our Bodies to worfhip God daily, me-
thinks I would not have one Soul among us
abfent from God in this daily Worfhip.

Thus I have finiflied the firfi general
Head of my Difcourfe.

T z Secondly.

412 Abearance before God Ser.XIII.

Secondly, The Words of the Text disco-
ver to us an earnefi Longing after Divine Or-
dinances, and the Prefence of God in them. This
abundantly appears alfo in feveral parts of
this Pfalm : How mournfully doth the Pfal-
mift complain, and what a painful Senfe he
exprefles of his long Abfence from the Houfe
of God ! ver. 3, 4. What a fweet and for-
rowful Recollection he makes of paft Seafons
of Delight in Worfhip ? My Tears have been
my Meat day and night, my Soul is caft doivn
and difquieted* I remember when I went with
the Multitude to the Houfe of God, with the
Voice of Joy and Praife ; but nowp God feems
to have forgotten me : ver. 9. How earneftly
doth he breathe after the Sanduary ? PfciL
lxiii. & lxxxiv. to fee thy Poxver, O God, and
thy Glory, as he had feen it there. He borrows
Metaphors and Similitudes from.fome of the
mod vehement Appetites of Nature, to fig-
nify his ftrongDefires after God ; My Fhfh
th'nfteth for thee, even famteth for the Courts of
the Living God.

And this is the bleflTed Temper of a
Chrijiian, when in his right Frame; he is ne-
ver fatisfied when quite reftrainM from Di-
vine Ordinances, whether by Perfecution,
by Baniftiment, 'by the unreafonable Laws of
Men, or by AiHidions and Weaknefles laid
on him by the hand of God. He thinks o-
ver again thofe Seafons wherein he enjoyM

the

-
Ser.XIII. fter.e and hereafter. 4 1 5 \

the Prefence of God in Worffrip, and the
Recollection of them encreafes his Defircs
of their Return. He watches every Turn
of Providence, and hopes it is working to-
wards his Releafe : When he (ca the Doors
of his Prifon begin to open, he is ready to
break out of Confinement, and feize the Pica-
fure of publick Worfhijb : He thinks ic long
till he appears before God again ; " I M?e
chofen God (faith he) for my higheft Good,
" tor my everlafting Portion* and I would
" willingly often retort to the Phc* where
cc God hath promifed to commui ic
cc Bieffings/ and where I have fp often rafted
u that the Lord is graci-ms."

R E MA R K S on the 2d Head.
ift Remark. How r^ry different are .
from the Temper of David, who enjoy Pi
Ordinances continually, and .rry of tin

Who appear before God frequently on the
LordVday, and yet cry, What a Wearinefs
is it ? when will the Sabbath be gene? Mai. i.
13. & iii. 14. Amos viii. 5. When fliall we
return to the World again ?

nat is the reafon of this great Avcrfion
to Divine Worfhip among thofe who call
themfelves Christians ? Truly the greareft
part have nothing ot Chriflianuy befi
meer Name: Some are (lupid : and

have no Senfe of Divine Things ; and they
think it is all loft time : they have no need
to cqme before God, but that it is

T 3 Cuftoin

414 Jffearance lefore God Ser.XlIL

Gaftom or their Country, or of the Family
where they live, and they muft do it ; they
do not know how to fpend the Hour elfe-
where without Reproof and Cenfure : or
they come mccrly to fee, and to be feen, as
is the Fafhion or the Land.

Some perhaps have a Senfc of Religion, and
yet they cannot look upon God any other-
wife than as their Enemy, and fo they come
before him without any Love or Delight in
his company ; and then no wonder if they
are weary of it. They do not come as
Friends to take pleafure in his Prefence ; they
would be well enough pleafed, if they could
live for ever in this World, and never have
any thing to do with God : Their chief
Motive is the Fear of Hell, and therefore
they drudge on in toilfome and undelightful
Religion.

And indeed this is one great Reafon why
fo many true Chriftiam feel no more longing
after God, either in publick, or in private
Worfhip; becaufe, tho they have fome Faith
and fome cold Hope, yet they are contented
to abide in this State of Uncertainty, with-
out Joy or A durance, and do not make it
their bufinefs to advance in Chriftianity :
They cannot rejoice in God as their Father,
or their Friend, with a lively Soul j and they
find but little Pleafure in his Houfe. But it
is a Divine Pleafure, and a-kin to Heaven,
wheira Child of God, with a lively Fai-th-

and

Ser.XHI. here and hereafter. 41 *j

and joyful Spirit, comes before God as his
God, and entertains himfelf with all the
blefled Dlfcoveries that he makes of his
Wifdom and Grace in his Churches, with all
the Promifes of the Covenant, with ail the
Words of Love that God hath written in his
Book, or publishes in his Ordinances by the
Miniftry of Men, He feeds upon Heavenly
Provifions in his Father's Houfe ; and when
he departs, he maintains on his Soul a fweet
Savour of Heaven. But alas ! there is a
great Withdrawment of the Spirit of God
from his Churches ; a Dcadnefs of Heart
has feized Believers in our day> and they
grow carnal : O pray that the Spirit iv.ay
return to the Sanftuary again !

2d Remark. How comfortable a thing would
it be, to feel our Souls longing for Divine Ordi-
nances more earnefily after Refl/aim ! We
fhould learn the Language of "Jonah y when
in the Belly of the Whale ; Lord, / am caft
cut of thy fight, yet I will lock again toward thy
holy Temple, Jonah ii. 4. I will look while
I am at a ciftance, and pray toward the
Mercy-Seat, in Hope and Deiire to come
near the Sanctuary.

We are too ready to grow indifferent, and
think we can do well enough without this
appearing before God ! We grow, as it were,
Strangers to him by long Abfence ; and tho
the Sacred Correspondence in pubiick be
loft, yec fometimes it is not much regretted ;
T. 4 this

Vi

it

"416 Abearance h fore God Ser. XIII

this is a frequent Diflemper of the Soul.

When Fading encreafes a regular Appetite,

it is a fijrn of a healthy Conftitiitipri j but

weakly Natures are fo overwhelmed with a

little Fading, that their Appetite is gone too.

Many Chriftians may complain of this, and

fey; iC Tho I find fome relifh of Pleafure

when I am in the Hcufe of God, and a-

mongft his Saints ; and tho 'twas very

painful to me to endure the firft Months

* of Confinement, yet a long Reftraint has

brought me under the fpiritual Difeafe,

that my Appetite and Defire grow feeble,

and mv Heart too indifferent to Publick

Now in order to enquire info the Tem-
per of our Spirits, and to awaken us to grea-
ter Longings after Divine Ordinances, let us
confider what are the two chief Ends ot a
Chrillian in his Appearance before God : It
is either to do fomething for God by a fublick
Projeffjon of his Name among Men, or to receive
iomethingjrom h'nn in order to our ozvn Comfort
and Salvation. If we hope to receive, this
calls Faith into exercife; if we endeavour to
do fomething for his Service, this awakens
our Zeal Now is our Faith aftive ? is our
Zeal lively in this matter? Some Chriftians
have one of thefe, fome the other mod in
exercife : Some look moft at honouring God
in a publick Profeffion, fome at obtaining
fome fenfible Benefit and Delight to their

own

Ser. XIII . here and lere after. 4 r 7

Souls : But 'tis beft when both of thefe
:e us tc the Sanftuary, and make us long
after the Prefence of God.

Some of us (it may be) have found the
Work of Grace and Salvation begun on our
Souls at publick Worfhip ; there we were
firft awakenM and convinced of Sin, there
we were firft led to the Knowledge and Faith
of Chrift, and pardoning Grace was revealed
wTith Power by the Minifiry of the Word ;
therefore we long after the Jincere Milk of the
IVcrdy in the fame publick Difpenfation .of
it, that we may grow thereby. Others have
been favour'd, it may be, with the Prefence
of God more abundantly in fecret ; ancf
Reading, and Meditation, and fecret Prayer,
have been the chief fenfible Inftruments of
their Conversion, SanctificatioB, and Peace : :
Thefe, therefore, .fometimes have not the
fame earneft Longing after publick" Preaching
as others have ; yet they, do continually at-
tend on the Ordinances of Chrift in publick, .
to maintain Religion, in the Profeffion of it,
among. Men ; and they ought to do it. But :
thefe Perfons are moft in danger of-grav
cold and indifferent.

I grant 'tis a glorious and felf-denying
Temper, to maintain a warm Zeal to do
much for the Honour of Gad in the Work!,.
e\en tho we enjoy but little of. him ; but
xhii is not lb frequent among M we

418 Abearance hfore God Ser.XlII.

are ufually drawn to God by the Bieffings
we hope to receive; and we fhould confider,
that an utter Negled of all thofe Enjoy-
ments of God in the fenfible Increafe of
Grace and Joy which are to be found in
publick Worfhip, is a fign that our Faith
runs too low : We do not expert to receive
much from God, even in his own appointed
Methods ,* and therefore we grow negligent
whether we worfhip him in publick or no.
O let the Soul who feels nothing of this
Negligence, but maintains a warm Defire of
Ordinances under long Reftraint, rejoice and
blefs the Lord t

However, while any of us are confined,
@ur Defires after God ought to appear in
this, that we often feek him in fecret, and
gre perpetually with him in our Thoughts ;
that we take all proper Opportunities to lift
up our Souls to him in the midft of common
Affairs, and thus do what we can to make
up the Lofs of the San&uary : but we fhould
be ftill breathing alio after Church- Worfhip,,
and the Communion of Saints ; for God lo-
veth the Gates of Zion mo-re than all the Dvoel-
lings cf Jacob i Ffhl. lxxxvii. &

3d Remark. 0 what unhappy Clogs thefe
fiefioly Jinfid Bodies are to the. Mind! How they
contradict the bed Inclinations of the Soul,
and forbid it to fulfil its fpiritual Defires!.
TheiSoul would appear often before God,
ban the Flefh forbids :. The Spirit would re-
joice

Ser.XIII. here and hereafter. 419

joice to be among Chriftian Affembiies, but
the Body is too often confined by Sickneis,
or by the neceflary Cares that relate to this
Life, this poor animal Life, that has fo trou-
blefome an Influence upon the nobleft En-
joyments of the Mind.

The Soul would wait upon God whole
Hours together in praifing, in praying, in
hearing the Word ; but the Body is weak,
overwhelmed with a little Attention, and
can bear no more. The Soul wreftles and
drives againft the Infirmities of the Flefh,
and labours hard to abide with God ; but
thefe very Wreftlings and Strivings over-
come languishing Nature: the Impotence
of the Flefh prevails againft the fprightlieft
EtForts and Vigor of the Mind ; the Fiefh
prevails, and the Spirit mult yield. T
we are dragged down from the holy Mount
of Converfe with God, and the Soul, wh >
is a-kin to Angels, and employ M in their
Work, muft defcend, and lie idle, to
frefh the Animal. In vain would the Spine
raife all its Powers into lively and devouc
Exercife, it the Flefh grows faint under a
warm Afleftion, 'tis forced to let go the
holy Thought, and quit the Divine Pleafures
of Religion, till a better Hour return.

S Hflfetimes, thro" Drowfinefs, and
natural Spirits we grow ftupid and h< .
in religious Duties, and have
Senfe-- of that God before whom we apg

420 Abearance lefore Godjkc. -Ser.XlH.
Sometimes, thro' Excefs of Spirits, our Ima-
gination grows vain and fluttering, and wan-
ders far away from the God whom we wor-
ship.. If we fix our Thoughts one minute
upon Things of the higheft Importance, and
the mod awful Solemnity ; the next flying
Idea catches the Mind away, and 'tis loft
from God and Devotion again : We appear
before God,, and difappear again; we wan-
der into the World, and return to God,
twenty times in an Hour.

Our Eyes and our Ears are conftant Wit-
neflfes of this painful Weaknefs ; and unhap-
py Inftruments they are to draw off our
Souls from the . divineft Meditation. Every
thing around us is ready to difturb and di-
vert our feeble Nature in the moft heavenly
Afts of Worfhip : Poor broken Worfhip!
Poor frail Eftate of human Nature ! But
there is a bl'efled. Atfembly of better Wor-
fliipgers above : Awake our Faith and De-
ro join them! and let each of us fay,
M Q-wben fhall I go to that bright Company.,
;i£ appear aroongfl them before God!\\

SE R,

[ 421 ]

i^SSS.^tf^

^S^^^^iyfl

g^agLiEBl^^fe

Sermon XIV.

Appearance before God here and
hereafter*

Psalm

When pall I
before

xlii.

come

God ?>

2.

O/td

affix*

The Second Part.

JY an appearance before Golffift the
Text, we are to unuerftand our
Attendance upon him in the publick
Ordinances of Wvvffoip ; and the
longing Defire the Pfalmift had
to draw near unto God in his Ordinances,
reprefents to us the Character of every fin-
cere Chriftian, when he enjovs his'own right
Frame, and heavenly Temper of Soul : He
longs, he breathes after thofe Seafons
Divine. Improvement and Comfort*

4'2^ Abearance lefore God SeroXIV:
I {hall make no further Repetition of any
thing before delivered ;■ but confidering that
all our Appearances before God in this World
in his Sanctuary, are but Means to prepare
us to ft and before God in the World that is
to .come ; I fhall not think myfelf at all to
wander from the Text, if I fpend my whole
time, at prefent, in (howing the Difference
that is between our Appearance before God on
Earth here, and our Appearing before him in
the other World hereafter ; and this in order
to awaken the Sinner, and to encourage the
true Chrifiian.

There are two great future Appearances
before Gcdy the one at Judgn&nt, and the
other in Glory in Heaven : The one belongs .
to all Men, the other only to the Saints.
And now, that I may divide my Difcourfe
aright, and give to every one their Portion,
I would beg leave chiefly to apply our Ge-
neral Appearance before God at judgment , to
thofe who are unconverted, and in a Scate of
Sin ; for we have neafon. to fear there may
be fome fucn among us : And I will apply
the blejfed Appearance before God in Heaven to
converted Souls, to whom only it belongs :
Thefe are the Perfons who have Faith and
Love, and are in fome meafure prepared to
appear and worfhip there.

Fir ft then, Let us confider our Appearand
before God in Judgment. 'Tis true, at the mo-
ment of Death our Souls immediately ftand

before

Ser.XiV. here and hereafter. 42 j

before God to be judged, as well as our
Souls and Bodies united, fhall fland together
there in the great Day of the Refurrection ;
yet I fhall not make any Diftin£tion of thefe
Seafons now, left I fhould multiply Particu-
lars ; but fhall treat of them together,, to
awaken the fecure and finful Worfhipper,
who appears before God here in the Form
of Devotion : and to put him in mind he
mud e'er long ftand before God in another
manner than now he does, and to fet his
Thoughts at work to compare one with the
other, in thefe Particulars:

1. Tta Sinner now appears with fome De-
gree of IViliingnefs in the Prefence of God y then
'tis under a terrible Con fir aim. A wicked Man
may be willing to come to publick Ordinan-
ces for many carnal Ends, as to comply with
his Superiors, to follow the Cuftom of the
Family where he dwells, to gain Reputation
among Men, to fatisfy the Cries of an awa-
kened Confcience ; tor his Confcience^ per-
haps , won't be eafy without the Performance
<\ fome Duties : and fo he makes ufe of Di-
vine Worfhip, and his publck Appearances
before God, as a kind of Opiate, to ftupify
an uneafy Confcience, and therefore he has
fome Inclination and Willingr.efs to come be-
fore God here on Earth : but at Death, and
at the General Refurrefti< 11, be mult appear
whether he will or no, Heb. ix. 27. It is ap-
pointed for all once to die, and after Death the

424 Abearance I e fore God Ser.XIV^
Judgment- ; Rom. xiv. x 0. And 2 Cor. v. 10,
We rnuft all appear before the Judgment- Seat of
Chrift. The Angels fliall gather the Eleft
from the four Quarters of the World, and
bring them near to the Judge with pleafure;
but Sinners fhall be dragged toward that awful
Tribunal, and be forced to abide the Trial.

While the Believer, who walks in lively
Faith, fays, When fljall I come into the World
of Spirits, and appear there before Ged? the
Sinner wifhes that Day may never come :
iC O that I might live for ever on Earth !
cc that 1 might for ever converfe with Men,
cc and never fee the Face of that God who
cc hates me, and whom I have never loved.
" O that Death might make an utter end'
cc of me! Q that the Grave would cover
<c me for ever, that I might rife no more t*
And when that dreadful Day comes, then,
" Fall on us, Rocks ; then. Mountains prefs
cc us down, and conceal us for ever from
<c the Wrath of God and the Lamb :" as in
Revel vi. i), i(5. that Outcry is reprefented,
But they muft fiand and fee the Terror ;
they are confirained to hear the glorious and
dreadful Sentence. Doft. thou believe this, Q
my Soul ! and canft thou be content to live
unprepared for the Sclemriues of this Day ?

2. Here Sinners appear like the Saints of
God, indifgwfe; ha there as Sinners, openly
guilty and expoftd to Light : Mere not fepara-
ted from the Saints in. tha Place of Worfhip^,

thit3

Ser.XlV. here and hereafter. 425

there fufficiently diftinguifhed and divided
from all who love God, and that worfhip
him in Spirit : For when a finful Soul goes
out of the Body to appear before God, every
Angel in Heaven knows him ; he is naked
without a Covering of Difguife, as well as
without the Covering of a juftifying Righ-
teoufnefs; and upon this account he appears
all guilty, not only before the fearching Eye
of God, and the Terror of his Anger, but
alto before the bleffed Spirits who are near
the Throne. Here thofe who are in the
fame Aflembly, know not whether we are
the Children of God, or the Children of the
Devil ; but in the World of Spirits, all the
Children of Satan are as much diftinguifhed
from the Children of God, as an Angel of
Light is from a Spirit of Darknefs.

This Flefti is a Difguife to the Soul, a

thick Cloud to cover a thoufand Hypocri-

fies ; but at the Great Day the naked Soul

mu ft be known : AH Natrons {hall he gathered

before him, and he {hall fparate them cue from

another, as a Shepherd divideth his Sheep from

the Goats ; Mate. xxv. 32. Jefut fhall fepa-

rate the one from the other: and what will

the Sinner fay at that Day ? u I have on

Earth appeared before God among the

Saints, but now I muft for ever dwell

with my Companions in Iniquity, with

c my Partners in evet&fting Burnings : I

" am fo like to the Spirits of Hell, now I

426 Abearance lefore God Ser.XlV.

<c am undreffed, and diverted of all Difguife,
<c that I fee myfelf juftly divided for ever

from the Saints, and a fit Companion for
<c none but Devils." O who can tell the
Torment that is contained in fuch a felf-
condemning Reflection as this !

3. Sinners appear now, and take no notice
of Gcd as Creator, or Chrift as Mediator and
Saviour ; but at the Appearance in Judg-
ment, it will be impofftble to ft and before God>
and not take notice of him. He appears there
as a God of terrible and incenfed Majefty,
and they muft fee him ; and Jefus Chrift fits
there, and mull be feen, not as the Saviour
to fecure them, but the Judge ready to
condemn them to everlarting Punifhment.
Revel, u 7. affures us of this Day, and (peaks
of it as already come : Behold he conuth with
Cloud* , and every Eye jkall fee him, and they
alfo which pierced him ; and all Kindreds of
the Earth fhall wail becaufe of him. 1 fhall be-
hold him, (fays the wretched Balaam) but not
nigh; Numb. xxiv. 17. not as my God, near
me, but as my Enemy, afar from me. " Now
Cl God fpeaks with the Voice of Mercy in
" the Church, and I turn a deaf Ear to him,
" (may the Sinner fay) but then 'tis the
u Language of Juftice and Vengeance : O
€< that my Ears and my Eyes were fealed up
" for ever ! for his Looks, his Words, his
<c Aftions, fmice my Soul through with a

u thoufand Torments."

It

Ser.XIV. here and hereafter. 4,27

It is impoffible for the Wicked to turn
their Eyes from God in that Day, whereas
now for a whole Hour or two, in his Wor-
ship, their Hearts are not once fixed upon
him. A God of Holinefs will be feen on
his Seat of Judgment ; and the Sinner who
will not fee, fhall fee, and be confounded at
the fight. Think of this, O my Soul ! and
when thou findeft thy Thoughts wandering
from God in the next Duty of Worfhip, take
this awful Hint to recall them again.

4. Now the Sinner appears before God as
on a 'throne of Grace, there en a Throne of
Jufiice ; now in a State of Trjal, there for a
final Sentence. He comes now to hear the
general Language of God to Men, there to
hear his own particular Judgment from the
fame God : Now the Sinner ftands in the
Church, in a general Aflemoly ,• and he
ftands within the reach of a general Promife ;
He that believes fhall be faved ; he that confejfes,
and forfakes his Sin, fhall find Mercy : But
then the Book of all the Promifes is for ever
fliut, and it is declared by the Judge, that
not one of them belongs to him : He hath
refufed all the Offers of: Grace, and the Day
of Grace is gone forever.

Now he ftands, and hears the general
Threatning of the Word : The Soul that fins
fhall die ; the Wages of Sin is Death ; He that
believeth not fhall be damned ; He that ftrws t*
the Flefb, fhall of the Flefb reap Corruption :

yet

j/428 Appearance lefore God Ser.XlV.

yet he may efcape all thefe Threat nings.
But in the Great and Laft Day, he hears his
own Name, as it were, read together with
each of thefe Threatnings, and united to
them all: w Thou art the impenitent Sinner,
<c and thou muft die forever ; thou haft not
cc believed in Chrifl, and thcu art the Perfon
* who /hall be for ever damned."

Now he appears before God, and tho' he
is, as to his State, at a di (lance from him,
yet he may be converted and brought near ;
he hears thefe blefled Words, Matt. xi. 28,
' Come, all ye that are weary and heavy ladeny and
1 will give you reft. Ifa. xlv. 22. Look unto
me, ye that are at the Ends of the Earth, (and
in immediate Danger of Hell) and be ye fa-
med. But there the only Word is, Depart
from me, ye Curfed, into everlafiing Fire ; tor I
have not one word of Promife, of Encou-
ragement, or of Comfort for you.

Becaufe he appears now in a State of
Tryal, it is with fome Hope of obtaining
Pardon ; but there he (lands only waiting
for the Sentence of Death, and therefore
with everlafting Dcfpair : He appears there
guilty in open Light, and his Condemnation
is certain and unchangeable.

Believe this, Sinner, now in this Life; the
IVrath of God lies heavy upon you, John iii.
36. but this Wrath may be removed; the
Condemnation that is now upon you from the
Law, may be ireverfed ; the Gofpel is ready

to

Ser.XlV. here mid hereafter. 429
to take it off, if you receive this Gofpel : But
there, before the Judgment-Seat, every Soul
who is found in his Sins^ fails under an eter-
nal Curfe, and without repeal: that Condem-
nation (hall never be removed; for immediate
Execution follows upon the Sentence.

Now the Sinner appears before God, and
hears fuch Words of Companion as thefe
are: w / delight not in the Death of a Striker.
" / would have him turn and live ; I propofe
cc the Method of Reconciliation and Life :"
But then the Lord fits upon a Throne of
Judgment, and he (hall laugh at the Calamity
of the Wicked, and the obftinate Sinner's
Diftrefs ; for Pity and Companion are for ever
hid from his Eyes. Now who is there among
us able to bear the fight of a provoked God,
who is infinite in Power, terrible in Majefty,
and has abandoned all Companion.

5. 77:? Sinner now appears often before Gcdy
there but oncey and is for ever driven from bis
Prefence : Here, if you meet with no Comfort
from God in one Ordinance, you may find
it in the next; but then you fhall be
ivttb everlajlifig Deflruciion from t!
the Lord, and the Glory of his Power ; 2 Thelf.
i. 9. How will you long for fuch Seafons a-
gain, when you are for ever fliut out from
them ? " O that I had but one LordV
<c Day more to fpend in the Service of G
<c how would I labour and wreflle "with
£ God in Prayer, that I might become a

? new

4 3 o Jpfearatice lefore God Ser.XI V*

" new Creature \" But in Hell the Days are
all alike, they are all dark and ftormy, there
is not one Day of Sunfhine, not one Sab-
bath, not one Hour of Reft. " How did I
c mock God on Earth, (muft the Sinner fay)
when I appeared before him ! and after I
cc had mocked him once, I trifled again and
again ; but now I find he is a God who
will not be mocked ; I fee he is a terrible
Majefly, and I am driven for ever from
c all his Grace and his Companion, and
" fliall fee his Face no more."

Vfe. All the Vfe that I fhall make of this
Head, is only to urge upon your Minds a
practical Belief, and a lively Serif e of this Ap-
pearance before God at 'Judgment. Muft we all
{land before the Judgment-Seat of Chrift ?
Do we think we are ready ? What Anfwer
do our own Confidences give, when we make
that Enquiry ? Am I prepared to appear be-
fore God the Judge ? Have I but little
Hope, and yet can I fatisfy myfelf to lie
down at Night, and arife in the Morning,
and have this Hope not encreafed ? Have I
fo little Expectation of my appearing well
there, and yet reft contented under it ?

Do I worfhip now with that Sincerity and
Devotion, as thofe who muft hereafter come
to be judged ? Could we, dare we indulge
ourfelves in the Negleft of any Duty, or
Commiffion of any Sin, or carelefs Perfor-
mance of the religious Services we ewe to

God*

Scr.XIV. here and hereafter. 4 $ i

God, at the rate now we do, had this great
Appearance before God at Judgment been
often upon our Thoughts ? Alas ! thefc
things vanifh from our Minds, many times,
together with the Breath and Air that forms
the Words : Bufinefs, or Cares, or the Di-
verfions of this Life, turn away the Soul
from God and Judgment. We dwell in
Flefh, we fee not God, and we are ready,
foolifhly, to imagine that we fhall never fee
him : We thruft this Hour at fuch a diftance,
as tho* it would never come j we put it afar
iff as an Evil Day.

But let us ftand (till here, and confider a
little : This Evening we arc come to ap-
pear before God in Worfhip ; we fee our-
felves here, and fee each other ; we are fare
it is a Reality, and not a Dream; yet (even
Years ago, this Evening was at fo vaft a
diftance from us, that we fcarce knew how
to realize it to our Thoughts, and make it,
as it were, prefent : but now all that long
Diftance is vanifhed, and this Evening is
come; thofe-Days are all pafled, and this
Hour is upon us. Thus it is in the Cafe of
Death and Judgment. Seven Years hence,
it is moft likely, fome one or more of u^,
and perhaps every one of us, fhall appear
before the Bar of God our Judge ; that ap-
pointed Hour will come, however it feem
afar off now ; and then it will be as real an
Appearance as this prefent Hour is, but a

much

\§2 Abearance before God Ser.XIV.
much more fole?nn one t we fhall fee and feel
ourfelves there, and know 'tis not a Dream,
but an awful Reality,

Confider further, that it can be but a few
feven Years more, before every one of us
muft certainly appear at the Judgment-Seat
of God j and as long as thofe Years feem
now, yet they vill quickly fly away, and
the Iaft Hour will be upon us. Think how
lliany of your Acquaintance, in feven Years
paft, have made tiieir Appearance before
God, have paft their final Trygl, and re-
ceived their everlafting Sentence : And each
of us may fay, " Why fhould not I be the
c< next ? What is there in my Nature, or
<c in my Circumftances, that can fecure me
" againft the Summons of Death and Judg-
? ment ?*■ It may be but a few Days before
we are called ; and is every one of us here
ready ? This is a Queftion of infinite Im-
portance, and let us not give reft to our Souls
till we can anfwer it to our Satisfa&ion.

O how fhould we live 1 how fhould we
act ! how fhould we fpeak ! how fhould we
worfhip ! if this were always upon our
Hearts ! O that we could but realize thefe
awful things to our Minds, and make
them more familiar to our Thoughts, daily !
Could Sinners tnen be one Day contented
Without converting Grace, and without a
juflifying Rightcoufnefs ? Could they any
longer refufe the Mercy of the Gofpel, and

Jefus

Ser.XIV. here and hereafter. 455

Jefus the Saviour ? Could they be fatisfied to
appear all guilty before God, and no Friend
there to fpeak for them ? no Interceifor to
plead for them ? none to undertake their
Caufe ? Could they go on to fin with a neg-
ligent Mind, if they thought the Judgment-
Door juft opening upon them, and Jefut Chrifl
at hand ? Could it be poffible we fliould have
fuch cold and lazy Defires after a Saviour
and his Salvation, if we thought our ever-
lafting Happinefs or Mifery depended upon
the next Day, the next Hour, or the next
Moment ? For we know not how foon the
Summons may come, and flate us before his
Tribunal.

II. The Second Part of my Difcourfe leads
me to confider the blcjfed Difference that there
foall be between a Chrifiians appearing before God
in Heaven, and his Appearance here in Divine
Ordinances before God on Earth ? and by a
comparifon of thefe two, may the SpHt of
God awaken our Faith, our Hope, our Love,
and our Joy, and all join to promote our
Sanctification !

The Differences then between our (land-
ing before God in Worfhip now, and our
worfhipping before God in Heaven, are
fuch as thefe :

1 ft, Now the true Chriftian appears in a
\i Ajfcmbly of Saints and Sinners, there the
Ajfembl) is all holy, and not one Sinner amount
them. Here fincere Souls and Hypocrites
U meet

43$ Abearance lefore God Ser.XlV.
meet together in Worfhip, there the Hy-
pocrite is for ever banifhed. In the Houfes
of God, on Earth, the wicked Canaanites
will mingle with the Children of Ifrael; but
in his Temple, in Heaven, every one is an
lfaelite indeed : The re Jhall no more be found
a Canaan ite in the Houfe of the Lord of '-Hefts,
Zech. xiv\ 21.

The Children of God here, are under a
Vail of infirm and linful Flefli, and in the
JLikenefs of Sinners ; there they are unvari-
ed, and acknowledged to be the Sons and
Daughters of the Almighty: i John Hi. i,
2. Behold , what manner oj Love the Father
hath beftowed upon us, that we Jhould be called
the Sons of God! But the World knows us not ;
jiay, we are not many times known to our-
felves : but when he comes, whom we have
trufted, then he fhall be known and diftin-
guiflhed from the World, as God's only
begotten Son; and wc fhall be known and
diftinguifhed as the Children of God, all
related and a-kin to him : When he appears,
weffrallbe like him, for we Jhall fee him at he is ;
and fhall fufficiently be diftinguifhed from
all who belong not to Chrift.

Here a Child of God, in the Sanctuary,
is deeply humbled at the mention of the
Name of God ; but his Humility is not feen.
Here his Zeal kindles at the Propofal of a
Duty, but it burns with a hidden Flame :
Here his Love is at work, his Hope is arifing,

his

Sei\XIV. here and hereafter* 4^5

his Joy Is getting up to Heaven, when he is en-
gaged in the Meditation of a comfortablePro-
mife, or fome of the bleffed Privileges of thfc
Children of God; while thofe who are around
him, even his next Neighbour who fics clofe
to him, knows nothing of the holy Workings
of his Heart, and the Breathings of his Soul
towards God : But there the whole Aflembly
Ihall worfhip with one Hear:, and one Soul*
and not one wandering Worfhipper> or one
Wandering Thought in Worfllip.

We are ready to complain here* that we
ourfelves know not whether we fhali be ac-
cepted or no ; through the Weaknefs ot
faith, Want of Holinefs, Decay of Zeal j
our Spirits* and that Degeneracy wc
times find and feel m ourleh'es, we are oh'
ready to doubt, and aimoft upon the borders
ofDefpair. This is the Cae of ma ivy a
poor trembling Chriflian ; buc tb&e. every-
one (hall woifli p wich Strength of Joy, live-
iieft Delight, and warmed Zeal and A tied ion ;
and be allured his Graces are all true, tor he
Ihall fee them all in the Light of Glory.

This Sufp'.cion or Jealoufy of ourfelves,,
flattens our Devotion many a time here,
end takes away the pleafurable Senfations
of Religion, becaufe we cur/elves know
not whether God accepts us or no : There
a full Aflurancc of our being beloved ot
God, and being for ever accepted of him*
fhali make every Exercife of Devotion a
U 4 ttoft

436 Abearance he/ore God Ser.XlV.

moft agreeable and perfed Pleafure. O my
Soul, how fhould it quicken thy Race, and
exalt thy Joy, to think how faft thou art re-
moving from this World of Sinners, and from
all thy own Doubts and Fears, to a glorious
Aflembly of holy Souls, wrhere not one
Doubt, or Fear, (hall remain in their Con-
sciences, nor in thine !

sdly, In this World the Saint appears among
a few to ivorfhiphis God, but then among Mi Lions.
Now many times we have worfhipped in a
fee ret Corner, for fear of Men ; but then
*tis all in publick Glory : for there all the
Worfhip that is paid, is the eftablifhed Wor-
fhip of the whole Country ; and Honours,
and Kingdoms, and Wealth, are all on that
fide : All the Inhabitants are made rich for
ever, with the Riches of Heaven ; and all
the Children of God are Sons and Daughters
of a King, and all Heirs and PoffefTors of
Glory, and reign together with the Lord
Jefus : Rom. viii. 17. 2 cTnnt ii. 12.

Here many times the Children of God
are forced to be Separatifts from their
Neighbours and Fellow-Citizens, they are
divided from the Multitudes and Crowds
of Mankind ; they are but a little Flock :
but there they fhall fhine in the midft of
the general Afjembly of the Fhft-lorny and a
great Multitude which no Man can number,
Revel, vii. 9. that with Victories and Songs
are for ever addrefling the Throne of God

and

Scr.XIV. here and hereafter.. 437

and the Lamb. O when fhall I hear the
Voice from Heaven fay, Come up hither ?

?dly, Now we worfhip in a way of Prepa*
ration, there for Enjoyment and full Delight.
Ordinances here are but flight Shadows,
and very faint and imperfeft Refemblances,
of what the Worfhip in Heaven fhall be.
Now the Word of God is fpoken by a
Man, and it lofes much of the Divinity
and Power, by the Means of Conveyance :
there it will be fpoken by God himtelf to
our Spirits, or by our Lord Je/us Chrift, to
the Ears of our Bodies, raifed, fan&ified,
and immortal ; and our Souls fhall receive
as much of the exprefs Idea's, as God de-
signs to convey by all his Converfation with
■ that fan&ified Number : Nor fhall they mifs
of any of the Beauty, or Spirit, or Perfec-
tion, of thofe Thoughts which God himfelf
would imprefs upon us.

Now in the Letters of the Bible we read
the Goodwill and Mercy of God to Sinners ;
but there, in a far brighter manner of Con-
veyance, in thy Light fhall we fee Light , Pfal.
xxxvi.5?. Here we feek the Father and the Son;
the one as our Happinefs, the other as the
Way to the Enjoyment of that Happinefs,
as they are ufually reprefented in the Word
of God : There we fhall fay, " We have

found him whom our Souls defire and low,

4 and fhall be for ever happy in his Pre-

3 fence/1 Our Bufinefs now in this World

U3 is

43 8 Abearance hfore God SeivXIV.
is to get a right Temper and Frame ; there
to pra&ife and indulge the Joy. Happy
Souls, who are thus prepared in the outer1
Courts to draw nigh, and worfhip within
the Vail !

4thly, -Now we appear with iwpetfeB Scr-
vices, and pew Improvements , there turf b glo~
ricus and mnplera ffiv.fliip : For here we fe&
God but as in a Glaf darkly^ there face to face y
i Cor. xiii. 12. Now we can have his Glo-
ry, or his Grace, reprefented to us but in
part, in a frnall meafure, and' according to
our poor Capacities of receiving there wet
pall fee kirn as he isy and know as we are
kuovti.

What are our Prayers, what are our
Praifes here ? our Praifes when offered up
in a Song, or in plainer Language, ia
comparifon with thofe that are paid to God
above ? New we fpeak of him whom we
have not feen, therefore we fpeak in fo
imperfeft a manner; there we fhall hear
and fpeak of him whom- we fee and know
more intimately: Now we appear before
God, and bring too much of the World
with us, there we leave the World \ and g&
to the Father. God and Chrift are too much
forgotten, or they are too often thrufl; out
of our Minds by vain Thoughts, even
when we ourfelves are never fo defirous to
fpend an Hour or two with God ; what
Interruptions da we find ? What long

Blanks

Ser .XI V. here and hereafter. 4jp

Blanks divide the feveral Petitions of our
Prayer, and break off the Meditation while
we ft and before God to worfhip him ? We
have many Enemies within and without,
who ftand ready to feize away our Souls
from God, and to rob him of our Devotion :
Vain Fancies call us afide, and our Senfes
turn off our Minds from Heaven. There
fhall be everlafting Worfhip above, without
one Impertinence interpofing ; no Trifles
there to divert us, and feparate one pare
of our Worfhip from the other : there all
the Powers and Faculties of Nature fhall
perpetually be engaged in the Bufinefs and
Bleflednefs of that State. Glorious Wor-
fhip, and bleffed Worfhippers ! fit for the
Prefence of the Majefty of Heaven !

Jthly, I might fay, IVe come with ^ery lit-
tle Comfort^ and many Difcouragementsy to ap-
pear before God on Earth ; but there with
everlafting Confilation. We come now to
the Word, and we go away again, hardly
hearing the Voice of God in his Word, or
feeing his Countenance, but there we fhall
be for ever near him ; no Wall of Flefh, or
of Sin, to divide us.

Now we are defiled with Guile, and
afhamed to lift up our Faces towards
Heaven, and blufli even when our Hearts
are never fo fincere; but there we fhall
come near to God, even to God in Glory,
and not be afraid of him j there we fhall
U 4 fet

/40 Abearance before God Ser.XIV.

fee a God undefiled, ourfelves alfo being un-
defiled ; a God of fpotlefs Purity, and our-
felves without Blemifh before the Throne ;
our Garments wafhed white in the Blood of
the Lamb, and never, never to be defiled
sgain ; that is the Glory and Pleafure of a
Giriftian. Then we fhall appear without
Spot, or Wrinkle, or any fuch thing; with-
out Guile in our Mouths, or Vanity in our
Hearts ; without Fault before God, and
therefore without Pain, without Sorrow,
and without Fear lor ever, even though we
ftand before God in all his Majefty ; for we
are aifured of his Mercy. Now we worfhip
with Prayers and Tears, becaufe of many
and heavy Burdens, Sorrows, and Sins ; but
then with everlafting Songs and Joy on our Heads %
Jfaiah xxxv. 10. If we had a painful and li-
ving Senfe of thefe things, of the Wander-
ings, Temptations, Burdens, and Defile-
ments, that mingle with our Worfhip here,
we fhould cry aloud, and fay, " How long,
" O Lord, how long I"

6. Laflly, Now we appear and depart a-
gain, but then we fhall abide with God for ever.
Now we go down from the Mount ot Con-
verfe with God, into the World of Temp-
tation, and Sin, and Bufinefs, and Care :
We appear upon Mount Horeby or Pifgah,
and we take a little view of the promifed
Land; but we go down again as the Chil-
dren of Ifael did, to fight with the Canaa-

nites,

Ser.XIV. here and hereafter. 441

nites, the Giants that are in the Valley, our
mighty Sins, our ftrong Corruptions. In
this Valley of Tears we mull: have a Con-
flict before we get to the promifed Land.
"There every Worfhipper has in his Hand a
Palm of compleat Viftory, Revel vii. 5?. and
he is for ever difcharged from fighting : Him
that overcometh zvill I make a Pil/ar in the Tem-
ple of my God ; and he f mil go no more cut ; Rev,
iii. 12. So neceflary is the Prefence of the
Saints in Heaven, that our Lord Jftis Chrift
has reprefented them as Pillar* of that Build-
ing. God dwelling in the midft of his
Saints, counts himfelf dwelling in one of
his glorious Heavens ; and every Saint there
is, as it were, a Pillar, and a Support of it :
We are lively Stones in that Building in which
God will for ever inhabit.

Now we come to the Houfe of God as
Vifitants, but there as Inhabitants, as the
Children of God, who abide for ever in the
Houfe: There every Saint obtains what holy
David wifhed for, and that in the literal
Perfeftion of it, that he might dwell in the
Houfe of the Lord for tver, Pfal. xxvii. 4. and
^xiii. 6.

Ufe. The only Reflexion I fhall make
the fecond Part of my Dilcourfe, is this,-
That we fkould raife our Hope, our Cv?:
thn, and our Joy, by a Meditation f fmh fu-
ture IVoyfnip in Haven, as this is, vsh .
under many Weakness, Reftraintf, and D
U 5

44* Abearance lefore God Ser.XIV.

vtent^ in our beft Worfoip en Earth. O ! how
would this Hope rejoice our Hearts, if we
coula but live upon it ! What facred Com-
fort would it be to a poor humble Soul who
is hindred from drawing near to God in
Worfhip new, becaufe his Afle&ions are per-
petually ready to wander, to think that he
jhall come and appear before God hereafter y
and fee him without ccafing, and his
T houghts fhall never wander from his God,
When he complains under the Temptations
of Satan, and Abfence of God from his
Ordinances, what a Pleafure to think he is
going above to worfhip at the general Af-
fembly, where Satan never enters, and where-
God never conceals himfelf, but appears u-
niverfally gracious, and without a Frown ;
where the God of Glory and Mercy appears
unchangeably and for ever the fame.

Thofe cf us who have been long re-
ftrained from all the Pleafure and Profit o£
pubiick Ordinances, what a bleflfed Releafe
will it be to our Soials* when we fball be
dilxniiled rron* the Bonds of Flefh, into that-
great and holy Society of Spirits, and fhali
ieel ixo more Reftraints for ever ? We who
bave been detained from theHoufe of God,
by the uncharitable Laws of Men, or the
painful Providence of God, with what a
Divine Relifh fltell we embrace our Liber-
ty ki that Day* and be eternally free from

Sill

Ser.XI V. here and hereafter. 44 $

all forbidding Laws, and all imprifoning
Providences ?

O how heartily fhould it engage our Af-
fe&ions to one another, and increafe the
Pleafure of our Worfhip, when we come to
to wait on God together here below, to
think that we fhall worfhip God together in
the upper World? How fhould it unite
the Hearts of our Congregations one to ano-
ther in Divine Love, and make Chriftians
for ever forbear Wrath and Anger here, iince
they muft be everlafting Fellow-Worfhip-
pers above ?

What a glorious Joy will it be to yoa
who are the Heads and Rulers of this Fa-
mily, who have fo often joined in fweec
Devotion here on Earth, when yoi* fhall
meet each other there, and worfhip toge-
ther before the Throne in Heaven ? What
a mutual Endearment, and mutual Delight
does fuch a Profpeet raife between the near-
eft Relations ? How doth it exalt the fweet-
e!l Paffion, heighten and refine the warmeft
Love ? What a bleifed Tranfport will ic
be to the Parents, to find their Children
there, engaged in the fame Work ? And
what a joyful Meeting will it be to your
the Children, the hopeful- Offspring of this
Houfr, to find each other in that Company,
and to fee your pious Parents with you ?
With what a glorious and unfpeakable Joy
fhall Parents render up their Accounts to

God-

444 Abearance before God Ser.XIV.
God in this Language, " Lord, here anil,
" and the Children that thou haft given w£;"
imitating the Words of the Lord Jefus, gi-
ving up his Account to his Father ? Heb. ii. i j-
How will our Gladnefs encreafe, and our
Souls enlarge themfelves in holy Joy, to be-
hold our Chriftian Friends, and our dear
Relatives, {landing in the fame Affembly, as
Fellow- Worfhippers at the Throne ? How
will the Heads of this Family rejoice, if
their whole Houfhold fhall be found there,
whom they have endeavoured to encourage
in their way to Heaven, by a religious Care
to maintain Houfhold- Worfhip ? How
will the Joy of faithful Minifters be ad-^
vanced by every one of their Hearers, whom
they (hall find in that blefled Church above ?
Te are our Crown, and our Glory, and our Re-
joicing in that Day ; iTheff. ii. ip, 20.

Now fhould not each of us maintain a
holy Jealoufy within ourfelves, and fay.,
Which of us (hall be miffing? May not e-
very one of us fo far fufpect ourfelves, as to
fay, Lord is it I? Shall I be wanting there,
when all the reft of this little Aflembly fhall
be worfhipping with the Saints in Heaven ?
Shall I be Separated from them with whom
I have fo often appeared before God, and
bowed the Knee together on Earth ? O
dreadful Thought of overwhelming Sorrow !
Which of us all has fo much Stupidity, or
fuch impious Courage, as to bear the terri-
ble

Ser.XTV. here and fare after. 44^

ble Apprehenfion ? To be divided for ever
from the Family of God, and fhut out of
his upper Sanctuary ! O may thefe Words
make a proper Impreffion on every Heart,
to keep our Jealoufy awake, and fpur us on-
ward in our Chriftian Courfe of Duty and
Devotion ! May fuch Thoughts as thefe
excite us to give all Diligence, to make cur
Calling and Election fure, and in every Aft of
Worfliip here in this World, to get tome
clearer Evidence of an Intereft in the Favour
of God, fome further Meetnefs for Glory a
that when the great Aflembly fliall join to-
gether in that heavenly Worfhip, we may
affift with our Praifes, and mingle our Joys
with theirs. Amen.

DI-

( 44* )

* ******* ft->'K-**«#f*K**««j»JI *********** ft $

DIVINE HYMNS,

Stilted to every Subject in the foregoing
SERMON S.

On the Inward Witnefs- to Chriftianiry. •

In Long Metre,
i.

0

Veftions and Doubts be heard no more z
Let Chrift and Joy be all our 'theme >
His Spirit feah his Gofpelfure>
7*0 every Soul that trufts his Name.

2.

Jefus, % iVitnefs f peaks within;
The Mercy which thy Words reveal,
Refines the Heart from Senfe and Sin>.
Andflamps its own Celeftial Seal

h

°Tis God's inimitable Hand
That moulds and forms the Heart anrai;
Blafphemers can no mere with/land,
But 'bow. and own thy Dottrine true.

4* Thi

Divine Hymns, 447

4-
The guilty Wretch that trufts thy Blood
Finds Peace and Pardon at the Crofs ; *
The Jinful Soul averfe to God,
Believes and loves his Makeh Laws.

5-
Learning and Wit may ceafe their Strif*
When Miracles with Glory fl)ine , *

The Voice that calls the Dead to Life%
Muft be Almighty and Divine.

In Common Metre.
1.
. W*»'/W; Saints, that Chrift is true ;

The Life 0f Grace azd Glory tM /
ie -have it in )mr Hems.

2.
The heavenly Building is begun

When ye receive the Lord;
His Hands jbull lay the crowili ^

And well perf^ bis Wbrd
3-
Tour Souls are firmed by Wfdom's Rules

Tour Joy: and Grace, fiiKe ; "

Jou need no Learning of the Schools

To free your Faith Divine.

4-
Let Heathens fcrfi and Jews oppofe
Let Satan's Bolts be burrdy *

Tim

f

■i

M

448 Divine Hymns.

There9 s fomething wrought within you fhows
That Jefus faves the World.

WWW WWWWWWWWWWW >W4*4 *f*»

Flefh and Spirit, or, the Principles of Sin j
and Holinefs.

1.

WHat vain Before*, and Palpons vain,
Attend this mortal Clay !
Oft have they pierc'd my Soul with Pain,
And drawn my Heart aftray.
2.
How have 1 wander* d from my Gcd,
And following Sin and Shame ,
In this vile World of Fit ft and BLod.
Defl'd my nobler Frame !

3.

For ever bhffed be thy Grace

That form' d my Spirit new,
And made it of an Heaven-born Race,

Thy Glory to purfue.

4-
My Spirit holds perpetual War,

And wreftles and complains,
And views the happy Moment near,

That Jhall dijfolve its Chains.

5-
Cheerful in Death I clofe my Eyes,
To part with every Luft '>

And

Divine Hymns. 449

And charge my Flefh when e'er it rife,

To leave them in the Daft.
6.
How would my purer Spirit fear

To put this Body en,
If its old tempting Powers were there,

Nor Lufts nor Pafjions gone !

********************;•:•***** -**^^

The Soul drawing near to God in Prayer.

1.

MTGody I low bejore thy Feet,
When fiall my Soul get near thy Seat ?
Whenfloall I fee thy glorious Face,
With mingled Majejly and Grace ?

2.

How Ifoould love thee, and adore,
With Hopes and "Joys unknown before !
And bid this trifling World he gone ,
Nor teiz>e my Heart fo near thy 'Throne I

h

Creatures with all their Charms fh.uld fly
The Prefeme of a God fo nigh :
My darling Sins jhould hfe their Name,
And grow my Hatred, and my Shame.

4.
My Soul foall pour out all her Cares,
In flowing Words, or flowing Tears ;
Thy Smiles would cafe myftarptfl Pain,
Nor Jhould I feck my God in vain.

Sins

450

Divine Hymns.

Sins and Sorrows fpread before God.

a

OThat I knew the fecret Place,
Where I might find my God !
I'd fpread my Wants before his Fact%
And pour my Woes abroad.

2.

Td tell him how my Sim cirife,

What Sorrows I fuftain j
How Grace decays y and Comfort dies,

And leaves my Heart in pain.

3-
fJf*J> " How Flefi cindSenfe rebel I

" What inward Fees combine
" With the vain World, and Powers of Hell,

" To vex this Soul of mine /"

4-
He knows what Arguments Vd take,

To wrefile with my God ;
Td plead for his own Mercy3 s fake,
And for my Saviour's Blood.

My God will pity my Complaints,
And heal my brcken Bones :
He takes the Meaning of his Saints,
The Language of their Groans.
<5.
Arife, my Souly from deep Diftrefs,

And banifh every Fear ;
He calls thee to his Throne of Grace,
j, To fpread thy Sorrows there.

*>

Divine Hymns. 451

A Hopeful Youth falling fhort of Heaven.
1.

MUST all the Charms of Nature ihtn7
So hopelefs to Salvation prove ?
Can Hell demand, can Heaven condemn
Tlie Man whom Jtfus deigns to love ?

2.
The Man, who fought the Ways of Truth y
Paid Friends and Neighbours all their Due ;
(A modeft, fober, lovely Youth)
And thought he wanted nothing now ?

3-
But mark the Change : Thus fpake the Lord,
Come part with Earth for Heaven to-day:
The Youth aftonifh'd at the Wtrd,
In filent Sadnefs went his Way.

4-

Poor Vertues, that he boajled fo,
This Tejl unable to endure,
Let Chrift, and Grace, and G fay go.
To make his Land and Money fare !

5-
Ah foolifh Choice of Treafures here !
Ah fatal Love of tempting Gold !
Muft this bafe World be bought fo dear I
And Life and Heaven fo cheaply fold ?

<5.
In vain the Charms of Nature /bine,
If this vile Pajjim governs me :
Transform my Soul, O Love Divine %
And make me part with all for the.

452 Divine Hymns.

Common Metre.
i.

THUS far 'tis well; You read, you pray}
You hear God's Holy Word,
You hearken what your Parents fay,
And learn to ferve the Lord*

2.

Your Friends are pleas' d to fee your Ways,

Your PraElice they approve ;
Jefus himfelf would give you Praife,

And look with Eyes of Love.

h
But if you quit the Paths of Truth,

To follow foolifb Fires,
And give a loofe to giddy Youth

With all its wild Dejires :

4-
If you will let your' Saviour goy

"To hold your Riches fafty

Or hunt fox empty Joys bekw,

Youlllofe your Heaven at lafi.

The Rich Young Man whom Jefus lovrJ'

Should warn you to forbear :
His Love of earthly Treafures prov'd

A fatal Golden Snare.
6.
Seey Gracious God> Dear Saviour, fee

How Youch is. prone to fall:
Teach 'em to part with all for Thee,

And love thee more than all

Divine Hymns. 45^

The Hidden Life of a Chriftian.
1.

O Happy Soul, that lives on high,
Mobile Men lie groveling here !
His Hopes are fix'd above the Sky,
And Faith forbids his Fear.
2.
His Conscience knows no fecret Stings,

While Grace and Joy combine
To form a Life, whofe holy Springs
Are Hidden and Divine.

He waits in fecret on his God ;

His God in fecret fees :
Let Earth be all in Arms abroad.

He dwells in heavenly Peace.

4-
His Pleafures rife from Things unfeen,

Beyond this World and Time,
Where neither Eyes nor Ears have been,

Nor Thoughts of Mortals climb.

5-

He wants no Pomp, nor Royal Throne

To raife his Figure here ;
Content and pleas'd to live unknown,

Till Chrift his Life appear.
6.
He looks to Heaven's Eternal Hills,

To meet that glorious Day ;
\Dear Lord, how flow thy Chariot~W/;ee!s !

How long is thy Delay !

Near-

4^4 Divine Hymn*,

Nearnefs to God the Felicity of Creatures,

i.

AR E theft the happy Perfons htzt-
Who dwell the mar eft to their God f
Has God invited Sinners near ?
And Jefus bought this Grace 'with Blued ?

2.

Go then, my Soul, addrefs the Son,
1*0 lead thee near the Father's Face;
Ga%,e on his Glories yet unknown,
And tafte the Blefftngs of his Grace.

Vain vexing World, and Flejh, and Senfe^

Retire while I approach my Gcd Rj

Nor let my Sim divide me thence,

Nor Creatures tempi, my Thoughts abroad*

4-

While to thine Arms, my God, I prefs-,
No mortal Hope, nor Joy, nor Fear,
Shall call my Soul from thhie Embrace \
*Tis Heaven to dwell jor ever there.

The Scale of Bleffedncfs ; or, Blefled Saintsj
Blefled Saviour, and Bieffed Trinity.
i.
Scend, my Soul, by juft Degrees,

AScend, my Soul, by juft Degrees, , ^

Let Cmemplaticn rove | \j

O'er all the rifing Ranks of BVfs% u\

Here, and in Worlds above

Ble(\

Divine Hymns. 455

2.

Bleft fs the Nation near to God,

Where he makes kntnun his Ways t

Bleft are the Men whofe Feet have trod
His lower Courts of Grace.

3-
Bleft were the Levite andtheVnelx,

Who near his Altar flood j
Bleft are the Saints from Sin releas*dy

And reconciled with Blood.

4-
Bleft are the Souls difmift from Clayy

Before his Face they ftand :
Bleft Angels in their bright Arrayt

Attend his great Command.

5-
Jefus is more divinely bleft \

Where Man to Godhead joind
Hath Joys tranfcending all the reft,

More noble and refind*
6.
Buty 0 what Words or 'Thoughts can trace

The Blejfed Three in One!
Here reft, my Spirit, and confefs

The Infinite Unknown.

Appearance before God here and hereafter.
1.

WHile lam banifh'd from thy Houfe,
I mourn in fecretf Lord :
* JVhen {hall I come, and pay my Vows%
And hear thy holy Wvrdi

2. So

456 A Divine Hymns.
2.

So while I dwell in Bonds of Clay,
Methinks my Soul fhould groan,

" When Jhall Iwing my heavenly Way,
M And /land before thy Throne ?

3-
/ hve to fee my Lord below,

His Church difplays his Grace ;
But upper Worlds his Glory know,

And view him Face to Face.
. 4-
/ hve to worfhip at his Feet,

rfho' Sin attach me there ;
But Sams exalted near his Seat,

Have no Affaults to fear.

5-

fmpleas'd to meet him in his Court,
And tafle his heavenly Love ;
'But fill I think his Vifis fkort,
Or I too foon remove.
6.
He (bines, and 1 am all Delight ;

He hides, and all is Pain :
When will he fix me in his Sight,
And ne'er depart again?

The E N D.

*&

mc